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DISCOURSES 


ON 


SEVERAL   SUBJECTS, 


BY  SAMUEL  SEABURY,  D.  D. 

Bishop  of  Connectriut  and  Rhode-Island. 


VOL.  IL 


^.x-""*^ -^  A?^X, 


HUDSON: 

PUBUSHED  BY  WILUAM  E.  NORMAN. 

ft 

1815. 


^ 


t 


CONTENTS 


VOLUME  IL 
DISCOURSE  I. 

PART  I. 

Observations  on  the  Faith  and  Conduct  of  Abraham. 

PAGE. 

GAt.  iiL  6.  SUbraham  believed  God,  and  it  Ttms  accounted  to  him  for  righteous- 
ness.  Knov)  ye  therefore^  that  they  -which  are  of  faith,  tlie  same  are  the  chil- 
dren of  Abraham.  -  -  -  "  "  '  "  ^ 

PART  II. 

The  same  Subject  continued.  21— <)1 

DISCOURSE  II. 

The  Stcdfastness  of  Job. 
Job.  xiii.  15.     Though  lie  slay  me,  yet  vnll  I  trust  in  him^  -  -  33—39 

DISCOURSE  IIL 

Tlie  Example  of  the  Israelites. 

1  Con.  X.  11,  12.  JVW  all  these  things  happened  unto  tJiemfor  ensampks:  and 
tliey  are  torittenfov  our  admonition,  upon  -whom  the  ends  of  the  world  are  come. 
Wherefore,  let  him  that  thinketh  lie  sta/ndeth,  take  heed  lest  he  fall.         -  41 — 54 

DISCOURSE  IV. 

No  Temptations  unsurmountable  by  Christians. 

1  Cob.  X.  13.  There  hath  no  temptation  taken  you,  but  such  as  is  common  to 
man:  But  God  is  faithful,  -who  -will  not  suffer  you  to  be  tempted  above  that  yv 
are  able  ,-  but  -mil  luith  the  temptation  also  make  a  liiay  to  escape,  that  ye  may 
te  able  to  bear  it.  -  -  -  -  -  -  -  55—68 

DISCOURSE  V. 

Observations  on  tlie  Cure  of  the  Paralytic  Man  who  was  brought  to  Christ. 

Matt.  ix.  2.     Jesus  seeing  t/ieir  faith,  saith  tmto  the  sick  of  the  palsy.  Son, 

be  of  good  cheer,  thy  nns  be  for^ven  thee.  -  -  -  -        69—89 


s'^kif/ii7 


CONTENTS 
DISCOURSE  VI.  . 

Blind  Bartimeus.  fage. 

^•LriCE  xviii.  42.    Jtnd  Jesus  said  unto  him.  Receive  thy  sights  thy  faith  hath  saved 

thee.  -  .  -  .  -  .  .  -  81—88 

DISCOURSE  VII. 

The  Blessedness  of  having-  Eyes  that  see  and  Ears  that  hear. 

Matt.  xiii.  16.    BxU  blessed  are  your  eyeijfor  they  sea  ;  and  your  ears,  for  they 

hear.  -  -  -  -  -  -  -  -  89—103 

DISCOURSE  VIIL 

PART  I. 

Thfr  Atonement  of  Christ. 

1  JoBX  ii.  1,  2.  My  little  children,  these  things  torite  I  unto  you,  that  ye  sin  not. 
.And  if  any  man  sin,  ive  have  an  advocate  toith  the  Father,  Jesus  Christ  the 
righteous  ;  and  he  is  the  propitiation  for  our  sins  ;  and  not  for  our  sins  only, 
but  also  for  the  sins  ofihe  -whole  -world.  -  -  -  -        105 — 114 

PART  II. 

The  same  Subject  continued.  115—122 
PART  III. 

The  same  Subject  continued-  123 — 130 

DISCOURSE  iX. 

The  necessary  Effects  of  Sin  and  Holmess. 

Gai.  vi.  7,  8.  Be  not' deceived ;  God  is  not  mocked ;  for  -whatsoever  a  man 
soiueth,  that  shall  lie  also  reap.  For  he  tluxt  so-weth  to  Ms  flesh,  shall  of  the 
fiesh  reap  cornipiio7i :  but  he  that  so-weth  to  the  Spirit,  shall  of  the  Spirit  reap 
life  everla^ing.  -  -  -  -  -  -  -         131 — 137 

DISCOURSED 

The  Case  of  Esau. 

Heb.  xii.  17.  For  ye  know  ho~w  that  afterward,  -when  he  -worddhave  inherited  the 
blessing,  he  -was  rejected  ;  for  he  found  no  place  of  repentance,  though  he  sought 
it  carefully  loith  tears.  -  -  -  -  -  -  139 — -151 

DISCOURSE  XI. 

The  Exultation  of  Zacharias.    ^  Christmas  Sermon. 

LtJKE  i,  68,  69.  Blessed  be  the  Lord  God  of  Israel,  for  he  hath  visited  and  re' 
deemed  his  people,  and  hath  raised  up  an  horn  of  salvation  for  us,  in  the  house 
of  his  servant  David,  -  -  -  -  =  ,  153 — 16^ 


CONTENTS.  vii 

DISCOURSE  XII. 

The  Circumcision  of  our  Lord,  or  New-Year'sDay. 

Gai.  vl.  15.  In  Christ  Jesus  neither  circumcision  availeth  any  thin^,  ^or  vncir- 
cumcision,  buUa  new  creature.  -----         165—17/ 

DISCOURSiE  XIII. 

Deliverance  from  Sin  the  Design  of  Christ's  commg. 

J  JoHif  iii.  8.  He  that  committeth  sin  is  of  the  devil  ;  for  the  devil  sinneth/rom 
the  beginmng.  For  this  purpose  the  Son  of  God  -was  manifested,  that  /le  might 
destroy  the  works  of  the  devil.  -     .       -  -  -  -  17'9 — 190 

DISCOURSE  XIV. 

No  Respect  of  Persons  with  God. 

Rom.  ii.  28,  29.  ffe  is  not  a  Jeto,  which  is  one  outwardly ,-  neither  is  that  circum- 
cision which  is  outward  in  the  fe,sh  :  But  he  is  a  Jew  which  is  one  inwardly; 
and  circumcision  is  that  of  the  hearty  in  tlie  spirit,  and  7iotin  the  letter  /  wjwse 
praise  is  not  of  men  bitt  ef  God.  -  -  -  -         .  191 — 200 

DISCOURSE  XV. 

The  Children  of  AVisdom. 
.  Matt.  Jti.  %9.    But  wisdom  isjustifed  of  her  childre^i.  201 — 213 

DISCOURSE  X^I. 

The  Christian  Race. 

Heb.  xii.  1,  2.  Wherefore,  seeing  we  also  are  compassed  about  with  so  great  a 
cloud  of  witnesses,  let  its  lay  aside  every  weight,  and  tfi»  sin  which  doth  so  easi- 
ly beset  us,  and  let  us  run  with  patie^ice.  the  mce  that  is  set  before  us,  looking 
•unto  Jefus  the  author  andfnisher  of  our  faith  ,•  who  for  the  joy  t/uit  was  set 
before  him,  endured  the  cross,  despising  the  shame,  and  is  set  down  at  the  right 
hand  of  the  throne  of  God.  -  ...  -  2 15-— 220 

DISCOURSE  XVII. 

The  Strait  Gate. 

Luke  xiii.  24.     Strive  to  enter  in  at  the  strait  gate  :  For  many,  J  say  unto  you, 

will  seek  to  enter  in,  and  shall  not  be  able.  -  -  -  227 — 235 

DISCOURSE  XVIII. 

Tlie  Parable  of  the  Virgins . 

Matt.  xxv.  13.     Watch  therefore,  for  ye  know  neither  the  day,  nor  the  hmir, 
wherein  tlie  Son  of  man  come(h.  -  -  ^  .  -        237-- 247 


CONTENTS. 
DISCOURSE  XIX. 

Cautions  with  regard  to  hearing  SermoHSo 
hVK-EVmAS.    Take  heed  how  ye-hear.  .  -  .  ,  249—262 

DISCOURSE  XX. 

The  Doom  of  Jei*usalem. 

hvKE  xix.  41,  42.  And  -when  he  -was  cometwar,  he  beheld  the  city,  and  ivepf  over 
it,  sayings  If  thou  hadst  knoiun,  even  thoul  at  least  in  thii  thy  day,  tfie  thinga 
•wJiich  belong  unto  thy  ppace  /  but  now  they  are  hid  from  thine  eyes.  263*-373 

DISCOURSE  XXI. 

PARTI. 

Heaven  the  City  of  Christians. 

Pflilipp.  iii.  20,  21.  For  our  conversation  is  in  heg,ven,  from  whence  also  we  look 
for  the  Snviow,  t/ie  Lord  Jesus  Christ ;  who  shall  change  our  vile  body,  that 
it  may  be  fashioned  like  unto  his  glorious  body,  according  to  the  working  wfwre- 
by  he  is  able  even  to  subdue  all  things  unto  himself.  -  -*  273—280 

PART  II. 

Jesus  the  Resurrection  and  the  Life.  281—288 

DISCOURSE  XXII. 

Mercy  and  Judgment. 

Ron.  -ix.  18.  .  Therefore  hath  he  mercy  on  whom  he  will  have  tnercy,  and  whord 
■     he  will  he  hardtneth.  .         '  -  -  -  .-  -  289—309 


DISCOURSE  L 

PART  I. 

OBSERVATIONS  ON  THE  FAITH  AND  CONDUCT  OF 
ABRAHAM,  >      .    . 


GAL.  iii.  6.  ■      "  :.,  i?  ''.^•'' 

Ahraham  believed  God,  and  it  was  accounted  to  him  for 
rij^hteonsness.     Know  tie  therefore^  that  they  which  are  of 
faith,  the  same  are  the  children  of  Abraham. 


Ti 


HE  hi«jh  character,  which  tlie  inspired  Servants  of 
God  fi^ive  of  Abraham,  jusily  inlillf  s  him  to  our  esteem. 
lie  is  called,  the  ''  friend  of  God,"^  "the  father  of  all 
them  tl)at  believe  :"t  his  faith  and  obedience  are  set  as 
patterns  for  our  imitation  ;  and  we  are  taught  to  estimate 
the  value  of  our  faith  by  it>  conf(»rmity  to  his.  Proprie- 
ty, therefore,  as  well  as  duty,  require  us  to  examine  the 
nature  and  effects  of  that  faith  and  obedience  which  were 
So  eminent  in  him,  that  we  may  jud^e  whether  we  are 
possessed  of  them.  To  this  inquiry  we  are  led  by  the 
text,  which  presents  four  things  to  our  consideration. 

I.  The  meaning   of  the  phrase,    "  Abraham  believed 
God." 

II.  What  is  meant  by  his  belief  being  "  accounted  to 
him  for  rijjhteousness." 

III.  What  is  meant  by  the  expression,  ^'  They  which 
are  of  faith." 

IV.  What  we  are  to  understand  by  "  the  children  of 
A^braham." 

*  J^iTi.  n<  153^  t  Rom.  iv.  11 

VOL.  ir,  R 


n 


. 


10  Ohservaiions  on  the  Faith 

I.  The  first  thin<j;  into  which  we  are  to  inquire,  is  11r 
meaning  of  the  phrase,  "  Abraham  believed  God.'*  To 
ascertain  this,  I  know  no  better  way  than  to  apply  lo  tlie 
history  of  the  faith  of  Abraham,  as  it  is  recorded  in  the 
Bible;  for  to  that  history  tlie  subsequent  writers  refer,  m 
their  commendations  of  him. 

The  first  instance  we  have  of  Abraham's  faith,  is  his 
leaving  his  father's  house  and  his  country,  at  the  command 
.of  Gad;  'Pjr««3  going  into  a  strange  land  to  sojourn,  "  not 
kno^Ving'whitlier  he  went,"*  nor  what  was  to  be  his  por- 
iib-jilasith^/'i^prjld.  When  we  reflect,  that  by  the  com- 
mand of'tibd*,  Abraham  was  obliged  to  leave  his  country, 
family,  friends,  connections,  and  all  the  interest  and  ad- 
vantages which  could  arise  from  them  ;  and  to  throw  him- 
self, unconnected,  unsupported,  friendless,  and  a  stran- 
ger, on  the  wide  world,  trusting  merely  and  solely  to  the 
promise  which  God  had  made,  that  he  w^ould  be  with  him, 
and  protect,  and  support  him;  it  luust  appear,  tliat  his 
faith  in  the  divine  promise  was  exceedingly  strong. 

Should  a  reason  be  asked,  why  God  commanded  Abra- 
ham to  leave  his  coimtry  ;  the  common  opinion  is  highly 
probable,  that  his  countrymen  were  degenerating  fast  in- 
to idolatry  ;  and  that  it  was  to  preserve  him,  and,  through 
him,  the  line  from  w  hich  the  great  Mediator  was  to  spring, 
in  the  pure  worship  of  the  true  God.  For  thisproiuise 
was  made  to  him  at  this  time,  "  Thou  shalt  be  a  blessing — 
and  in  thee  shall  all  families  of  the  earth  be  blessed. "f 
This  promise  evidently  relates  to  Messiah,  the  Mediator 
whom  God  had  promised  to  Adaui.  It  was,  therefore, 
his  faith  in  the  promise  of  a  Mediator  to  spring  from  bin, 
that  induced  Abraham  to  leave  his  country  and  religion, 
and  to  become  a  stranger  and  sojourner  in  the  world.  It 
could  not  be  the  promise  of  the  land  of  Canaan — That 
was  rather  made  to  his  descendants  than  to  him  ;  nor  were 
they  to  enjoy  it,  till  four  hundred  and  thirty  years  after. 
Nor  could  it  be  the  promise  of  worldly  prosperity ;  of 
being  made  a  great  nation,  and  living  under  the  blessing 
and  protection  of  God.     Worldly  prosperity  seems  to  have 

*  Ilcb.  xi.  8.  t  Gen.  xii.  2,  " 


and  Conduct  of  Abraham.  I  ] 

been  more  in  his  power,  in  his  own  country,  than  when 
he  uasashaniierand  wanderer  in  the  world.  His  father's 
laniily  were  probably  of  considerable  note,  if  not  amono* 
the  first  in  Chaldea ;  and  consequently  his  chance  of  world- 
ly advantages  was  j^reater  by  stayini>  at  home,  than  by 
wandt'iin^  abroad.  But  he  sought  "a  better  country, 
tliat  is,  an  heavtnly" — "  a  i:\\y  which  hath  foundations, 
whose  build<  r  and  maker  is  God."^'  He,  therefore,  re- 
"^feigned  liims<  If  up  into  the  hands  of  God,  to  be  directed 
.  by  him  in  all  tlimtj^s ;  knowinoj,  tlmt  tlie  promise  he  had 
received  was  merely  of  grace  and  favour,  and  only  to  be 
obtained  in  the  precise  way  God  should  direct.  Accord- 
inj^lv,  at  the  next  interview  which  God  afforded  him,  he 
graciouslv  promised  tiiin  a  son,  whereby  the  promise  that 
all  nations  should  be  blessed  in  his  seed  became  possible 
to  Imn.  Great  must  have  t)een  the  support  of  this  prom- 
ise to  his  faitli  and  tiope ;  for  it  is  with  regard  to  this  very 
promise,  that  Aliraham  is  said  to  tiave  "  believed  in  the 
Lord,  and  he  counted  it  to  him  for  righteousness."t 

Another  instance  of  the  faith  of  Abraham,  was  his  con- 
fident assurance,  that  lie  should  have  a  son  by  Sarah  tiis 
"wile,  who  had  ever  been  cJiildless,  and  was  then  arrived 
at  the  age,  wlien  the  bearing  of  a  child  was  beyond  the 
power  of  nature.  At  the  tifne  this  promise  was  made,  the 
rite  of  circumcisiim  was  enjoined  him.  The  great  age  of 
Sarah  staggered  not  his  faith  in  the  promise;  nor  did  the 
pain  and  inconvenience  of  circumcision  make  him  hesitate 
in  his  obedience.  He  knew  in  whom  he  believed,  and 
whom  he  oi^eyed  ;  even  the  "  Almighty  God,"  before 
whom  he  was  directed  to  "  walk,  and  be  perfect  ;"J  that 
is,  with  a  sincere  and  upright  heart,  to  believe  all  his  de- 
clarations, and  obey  all  his  commands.  This  God,  he 
knew,  was  able  to  fulfil  the  promise,  and  had  a  right  to 
im[)(»se  ttie  command.  He  believed  the  promise,  that  he 
sl.ould  have  a  son  by  Sarah,  even  against  the  course  of  na- 
ture, through  whom  the  blessing  of  all  nations  should 
come  :  and  tie  submitted  to  circumcision  as  the  means  of 
entering  into  ihat  covenant  which  was  to  l>e  established 

Heb   xi.  10,  16.  |  Gon.  xy.  6,  ±  Gen.  xvil  1. 


1 2  Observations  on  the  Faith 

through  the  promised  seed — a  mark  f»r  seal  on  the  part  of 
God,  that  he  would  inake  ^nod  tl.at  promise;  and  a  les- 
timony  to  him,  that  lie  and  his  seed  were  heirs  tliroiioji 
liope  of  tlie  promise,  partakers  in  the  covenant  of  medi- 
ation, and  entitled  to  all  the  rights  and  piivileges  of  it. 

1  shall  mention  but  one  instance  more  of  the  faith  of 
Abraham,  and  that  is  his  offering  up  his  son  Isaac  in  sacri- 
fi<*e,  at  the  conimand  of  God.  Tins,  probably,  was  the 
greatest  trial  tliat  ever  happened  to  meie  man.  He  liad 
received  Isaac  as  the  child  of  tlie  promise,  beinoj  assured, 
tltat  in  his  seed  all  the  natir)ns  of  i\\e  eaith  should  be  bi^  «s- 
ed  ;  and  just  as  he  was  come  to  the  yeais  of  manhooa,* 
lie  had  a  positive  and  peremptory  command  to  offer  him 
tip  a  buint-offering  to  God.  Who  could  bear  this?  An 
unheaid  of  thing!  A  human  sactjfice  !  An  obedient  and 
beloved  son  to  be  slain  and  offered  in  sa(  *  ifice  by  a  t*  n  !t-r 
father!  The  child  of  promise  to  be  put  to  death  by  him 
to  \Nhom  the  promise  had  been  made!  Wheie  now  istJ  e 
mercy,  and  truth,  and  loving-kindness  of  God?  ''  His 
trutl)  endureth  to  all  generations,"t — his  "  mercy  is  great 
above  the  heavens/'J  and  fiis  "  faithfulness  reacleth  unto 
the  chmds."^  This  Abraham  knew,  and  that  no  word  of 
liis  would  fall  to  the  groimd.  God  had  promised,  and  he 
would  perform— God  had  commanded,  and  he  vv(  uld  jus- 
tify the  deed.  He  knew  that  he  had  received  Isaac  by 
the  power  of  God,  and  not  according  to  the  couise  of  na- 
ture; that  HE  who  gave  him  a  son,  was  able  to  raise  him 
from  the  dead  ||,  and  to  fulfil  all  his  |)romises  in  hnn  ;  and 
be  humbly  trusted  he  would  do  so.  7'herefore  he  stum- 
bled not*  at  the  cominand,  but  was  confident  God  would 
fulfil  the  word  which  had  gone  out  of  his  moutli.  Gra- 
ciously did  God  accept  his  faitii  and  submission,  andgia- 
ci<'usly  did  he  reward  them,  by  sending  his  angel  to  pre- 
vent tlie  death  of  his  son;  by  blessing  him  with  temporal 
promises;  and  by  renewing  to  him  the  assurance,  that  the 
blessing  of  all  nations  should  come  through  him. 

This  instance  of  Abraham's  faith  affords  the  most  live- 

*  According  to  the   chronology  of  the  Bible,  Isaac  ^sls,   at  this  time,  twenty 
ave  years  old. 
t  Ps?«  c.  5.  :^  cviii=  4.  §  xxsv?   S,  g  Heb.  si.  19. 


and  Conduct  of  Abraham.  1 3 

]y  representation  of  the  Inve  of  God,  in  the  r'^^dennption 
of  the  world,  that  was  ever  exhibited.  Through  faith  and 
love  of  God,  Auraham  gave  up  his  only,  liis  beloved  son, 
in  sacrifice  to  him;  and  consented  to  take  away  his  life 
and  reduce  his  body  to  aslies,  because  he  commanded. 
The  me^k  and  hn»nble  submission  of  Isaac  demands  also 
our  attention.  Though  able,  he  made  no  resistance;  nor 
did  opposition  proceed  from  his  mouth.  Abraham,  throuoU 
faith,  submitted  lo  make  the  required  oHerm<^ ;  and  Isaac, 
throuojh  faith,  submitted  to  become  the  offering  w  liich 
God  demanded,  and  thereby  sliewed  himselt  an  eminent 
type  of  the  Saviour  of  the  world.  i\nd  behold  the  re- 
ward from  the  jroodness  of  God  !  Abraham  withheld  not 
bis  son  from  God  ;  and  God  gave  up  his  Son  for  Abraham, 
and  all  tie  families  of  tl]e  earth.  Isaac  refused  not  t()  be- 
come a  sacrifice  when  God  required  ;  and  the  Son  ot  God 
refused  not  to  be  made  a  sacrrfice  for  Isaac,  and  for  all 
who  weie  to  be  blessed  through  the  promised  seed. 

But  to  form  a  true  estimate  of  Abraham's  faith  and  sub- 
nii'ision,  it  is  necessary  to  take  one  ciicumslance  more 
into  the  account — the  tender  scene  which  passed  between 
the  father  and  son,  as  they  walked  together  to  the  place 
of  sacrifice.  Isaac,  loaded  with  the  v\ood,  seeing  tie 
knife  and  fire  in  his  lather's  hands,  said,  "  Behold,  my 
fittier,  the  fire  and  the  wood  ;  but  v.'here  is  the  lamb  for  a 
burnt-otlering  ?"  "  God  will  |)rovide  himself  a  lamb  for  a 
burnt-ofiering,"  replied  the  heart-rent  father.  So  mur  h 
has  Moses  recorded — The  scene  he  has  not  described- 
Fet>l  it  every  parent  must;  but  what  imagination  can  do 
justice  to  the  emotions  of  nature,  the  agonies  of  piety, 
the  rendings  of  affection,  which  tore  the  heart  of  Abra- 
ham while  he  informed  his  son,  that  he  himself  was  the 
lamb  which  God  had  provided  for  a  burnt-ofiiBiing  ?  We 
may  figure  the  scene  to  ourselves,  but  it  cannot  be  de- 
scribed. * 

Equally  beyond  the  power  of  description  must  have 
been  the  feelings  of  I<^aac's  heart,  on  that  occasion.  He 
knew  himself  to  be  the  heir  of  the  promise  made  to  his 
father.     Yet,  just  when  he  was  come  to  man's  estate,  he 


/) 


l-l  Obs€7'vations  on  the  Fctith 

consented  to  be  cut  otf  by  a  violent  deatli — a  death,  loo, 
inflicted  by  a  lender  parent — and  in  obedience  to  the  coiii- 
mand  of  God  who  had  made  the  promise.  Nothing  but 
a  firm  belief  in  the  power,  and  truth,  and  goodness  of 
God,  that  he  would  raise  Isaac  to  life,  and  in  him  fulfil 
liis  promises,  though  his  blood  should  be  poured  out  and 
bis  body  reduced  to  ashes,  could  have  supported  either 
father  or  son,  in  so  great  a  conflict  between  faith  and 
sense,  grace  and  nature.  They  both  knew,  that  throuijjh 
Isaac,  the  promised  seed,  the  blessing  of  all  nations,  was 
to  come  :  And  they  firmly  believed,  that  under  the  direc- 
tion of  God,  by  ways  and  means  they  could  not  account 
for,  and  which  to  Ruman  reas6n  appeared  dark  and  intri- 
cate, they  w  ere  contributing  to  tlie  grand  event. 

Let  any  one  now  diaw  the  conchision,  and  I  trust  he 
will  determine  with  me,  that  the  meaning  of  the  phrase, 
"  Abraham  believed  God,'»  is,  that  he  had  so  firm  and  un- 
doubtiug  a  belief  of  the  promises  of  God,  as  produced 
the  most  willing  and  absolute  obedience  to  every  thing  he 
commanded,  even  against  the  workings  of  nature,  the 
dictates  of  reason,  and  the  suggestions  of  sense. 

II.  The  second -thing  promised  from  the  text  was,  to 
inquire  into  the  meaning  of  the  declaration,  that  Abra- 
Iiam's  faith  was  "  accounted  to  him  for  righltiou=;ness." 

The  works  of  every  man  proceed  from  his  failh;  and 
such  as  his  faith  is,  such  will  his  life  be.  If  he  believe 
that  his  happiness  is  to  proceed  from  the  riches,  honours, 
or  pleasures  of  the  world,  it  will  be  the  endeavour  of  his 
life  to  obtain  them.  If  his  faith  be  in  the  world  to  come, 
and  he  should  believe  that  the  favour  of  God  is  that  alone 
which  can  give  him  peace  of  conscience  in  this  world,  and 
happiness  in  the  next,  his  life  will  be  according  to  his  faith  ; 
it  will  be  passed  in  obedience  to  God,  that  he  may  obtain 
his  favour.  Works,  then,  are  the  fruit  of  faith,  the  ef- 
fects whici  it  produceth,  and  cannot  be  necessary  for  the 
information  of  God,  who  knoweth  the  state  of  our  hearts 
without  them,  and  will  accept  us  as  our  heart  is  towards 
him.  But  they  aie  necessary  for  us  and  for  the  world. 
They  increase  and  strengthen  our  faith  and  patience  by 


and  Conduct  of  Abraham.  1 5 

exercise ;  they  ^ive  us  comfort  in  ourselves,  and  confi- 
deiife  in  Ihe  grace  and  protection  of  our  heavenly  Father; 
and  they  are  examples  of  faith  and  holy  livinor  to  the 
world,  as  well  as  evidences  of  the  truth  and  reality  of  the 
divine  power  and  2[oodness. 

There  is,  therefore,  no  absurdity  in  supposino;,  that  it 
is  the  state  of  the  heart  which  God  principally  regards; 
and  that  where  he  sees  that  to  be  stedfastly  fixed  in  firrn 
faitli  and  trust  in  him,  he  accepts  the  person  as  ritrhteous 
and  upiight  before  him,  without  waiting  for  those  works 
of  holiness  which  are  necessary  evidences  to  tfie  world; 
because  he  knows  his  faith,  when  tried,  will  produce  tl  em. 

God  promised  Abraham  a  son  in  his  old  age,  and  that 
his  seed  should  be  innumerable  like  the  stars  of  heaven:^' 
Abraham  believed  God  without  hesitation  or  doubt,  and 
God  esteemed  it  a  righteous  act,  and  him  a  righteous  man 
on  account  of  it.  But  it  will  not  follow  from  hence,  ttiat 
no  works  were  after  this  expected  of  Abraham;  no  acts 
of  obedience,  and  patience,  and  self  denial.  His  history 
shews  that  they  were  required,  and  that  God  commanded 
particular  instances  of  them.  Nor  will  it  follow,  that  they 
had  no  ejffect  in  his  justification,  that  is,  in  procuring  re- 
mission of  his  sins.  8t.  James  affirms  expressly,  tliat 
"faith,  if  it  hath  not  works,  is  dead,  being  alone;"  and 
saith,  that  "  Abraham  our  father  was  justified  by  works, 
when  he  offered  Isaac  his  son  on  the  altar.;"  that  his  "faith 
wrought  with  his  v*'orks,  and  by  works  was  faith  made 
perfect;*'  and  that  thereby  "the  Scripture  was  fulfilled 
which  saith,  Abraliam  believed  God,  and  it  was  imputed 
to  him  for  righteousness."  He  then  draweth  this  general 
conclusion,  "  that  by  works  a  man  is  justified,  and  not  by 
faith  only;"  and  that,  "  as  the  body  without  the  soul  is 
dead,  so  faith  without  works  is  dead  also.^f  Abraham's 
faith  was,  therefore,  accounted  to  him  for  righteousness, 
because  he  implicitly  believed  every  promise  which  God 
niade,  humbly  obeyed  every  command  he  gave,  and  pa 
tiently  endured  every  trial  he  laid  on  him.     Now,  this  is 

'  Gen.  XV.  5.  6.  t  Jam.  ii.  17,  21,  22,  23,  24,  26. 


1 6  Observations  on  the  Faith 

nojhteousne«s  itself — the  very  state  in  which  all  created 
beinj{s  ou«fht  to  live. 

I  have  hitliei  to  considered  this  matter  on  gjeneral  prin- 
ciples ;  but  there  is  another  sense  in  which  the  text  oufijht 
to  be  re«[arded,  and  which,  J  suppose,  St.  Paul  principal- 
Jj  intended,  when  he  wrote  it. 

From  his  Epistle  to  the  Galatians  it  appears,  that  at 
least  some  of  those,  who  had  been  converted  from  Gentil- 
is(n,  had'been  beguiled  by  judaisina;  teachers,  to  submh  to 
the  law  of  Moses;  estnemmj?  circu  ncision  and  the  ob- 
servance of  the  law  of  the  Jews  necessary  to  obtain  justi- 
fieation,  or  remission  of  sins,  under  the  Gospel.  As^ainst 
this  error  St.  Paul  contended  ;  and,  from  it  endeavoured 
to  rescue  the  Galatians,  by  his  Epistle,  Among  other  ar- 
guments, he  reasons  from  the  instance  of  Abraham,  who 
was  not  justified  either  by  circumcision,  or  the  law  of 
Moses;  neither  of  which  were  instituted,  when  his  faith 
was  accounted  to  him  for  righteousness  ;  but  on  account 
of  his  faith  in  the  promises  of  God,  among  which,  that  of 
the  Mediator,  or  seed  \x\  wiiom  all  tne  families  of  the  earth 
were  to  be  blessed,  was  a  principal  one.  The  -conse- 
quence is  evident,  tliat  as  Abraham  was  justified,  without 
circumcision  or  the  law  of  Moses,  by  his  faith  looking  for- 
ward to  the  fulfilling  of  the  promises  of  (lod ;  so  Chris- 
tians were  to  expect  justification,  not  by  submitting  to  cir- 
cuf ncision  and  the  Mosaic  law  5  but  by  faith  in  the  promi- 
ses of  God,  particularly  the  great  pro  nise  of  a  Mediator, 
which  God  had  fulfilled  to  tliem  in  the  person  of  Jesus. 

St.  Paul,  therefore,  hath  said  nothing  against  the  good 
works  of  Christians,  which  spring  from  faith  m  Christ, 
that  is,  a  firm  belief  of  the  Gos[)el.  He  argues  merely 
from  the  inefficacy  of  the  law  of  Moses,  called  the  law 
of  works,  to  obtain  justification  with  God  ;  shews  that 
Abraham  was  not  justified  by  it;  and  that,  therefore,  it 
would  be  idle  and  wicked  in  the  Gabuians  to  renounce 
their  dependence  on  the  Gospel  of  Ctirist,  and  s*ek  for 
justification  by  circumcision  and  the  law  of  M :)ses,  by 
which  even  Abraha^n  liimself  did  not  obtain  his  justifica- 
tion, or  the  honouiabie  titles  of  the  Friend  of  God?  and. 


and  Conduct  of  Ahrahnm.  17 

ilie  Father  of  those  who  believe.  T  >  t!  is  \f^i  it  be  aditd, 
tliat  M.  Paul  as  str(>nii;ly  recomnen<lsCI)ristian  works,  as 
he  rliscountenarK'es  those  of  Judaism;  and  as  for^'ibly  in- 
sisis  on  tl;e  necessity  of  obedience  to  the  Gos{)e|,  as  he 
rej  cts  the  necessity  of  obedience  to  the  law  of  Moses. 

III.  Let  us  now  attend  to  the  third  particular,  the  mean- 
ing of  the  exptession,  "  they  which  are  of  faith." 

To  be  of  faith,  as  Abrahairi  was  of  faith,  means,  un- 
doubtedly, to  believe  God  as  Abraham  believed  him. 
He  b«-lieved  God  to  be  true  and  faithful,  and  that  his  pro- 
mises were  sure  and  certain— that  he  was  infinite  in  power, 
and  therefore  able  to  fulfil  all  that  he  engaged,  even  when 
it  ap[)eaied  incongruous  to  reason,  and  against  the  course 
of  natural  events-^that  he  was  the  Creator,  and  conse- 
quently the  Proprietor  of  all  tilings  ;  and  therefore  had  a 
riglit  to  dispose  of  them,  and  order  thefU  all  as  he  saw 
best — that  every  creature  was  bound  to  obey  him,  who, 
as  he  was  just  and  holy,  woidd  command  nothing  evil;  as 
he  was  good  and  gracious,  nothing  cruel  or  unnecessary — » 
that  the  obedience  of  his  creatures  ought,  therefore,  to  be 
unieserved  and  unlimited,  extending  to  all  circumstances 
and  deijrees. 

He  believed  moreover,  for  he  found  himself  to  be  a 
weak,  helpless  creature,  who  wanted  the  favour  and  di- 
rechnn  of  his  Ahnighty  Creator  ;  a  sinful,  errmg  creature, 
wl  o  needed  his  mercy  and  forgiveness.  He  therefore 
willingly  obeyed  wliat  God  commanded,  that  he  might 
enjoy  his  favour  and  protection.  He  embraced  thankful- 
ly and  eagerlv  that  mediation  and  atonement  which  God 
pomted  out  to  him ;  and  cheerfully  submitted  to  all  the 
institutions  of  that  i*eligion  which  God  thoughl  best  for 
him,  that  he  might,  by  the  mercy  ot  God,  obtain,  in  the 
use  of  them,  that  remission  of  sins  which  he  so  much 
needed. 

This  appears  to  me  to  be  a  summary  of  the  properties 
of  Abraham's  faith:  and  to  be  "of  faith"  as  Abraham 
was,  we  must  have  the  same  faith  which  he  had— Believe, 
that  as  God  is  the  Creator,  so  he  is  tlie  supre-ne  Governor 
of  all  things^  that  therefore  it  is  the  duty  of  man  to  obey 

^OL,  ii4  n 


18  Ohservations  on  the  Faith 

tvliat  he  cniDmands ;  to  g^jve  up  his  own  paHial,  dark, 
blind  nnderstandinsj,  to  his  direction — that  he  isTruf^  and 
Almighty,  and  therefore  will  perforin  his  promises,  how- 
ever diffi(Milt  and  improhabie  they  may  appear  to  our  lim- 
ited capacities — that  he  is  Holy  and  Just,  and  will  finally 
recompense  every  one  according  to  his  deeds — that  he  is 
the  Lord  of  life — that,  therefore,  life  is  his  propert)^,  and 
to  he  given  on  what  terms  he  pleases— that  as  all  men  are 
sinners  against  him,  it  belongs  to  hiin  to  appoint  the  mode 
of  reconciliation  and  remission  of  sins ;  and  tliat  we  have 
ro  other  paft  to  act,  than  to  submit  to  what  he  shall  di- 
rect— that  whatever  atonement  he  hath  appointed  for  sin, 
or  whatever  institutions  he  hath  commanded  in  order  to 
make  us  partakers  of  the  atonement,  our  duty  is  to  obey 
absolutely  and  implicitly — that  whatever  mode  of  conduct 
he  shall  prescribe,  weouiilit  cheerfully  to  conform  to  it — 
that,  therefore,  we  must  do  all  those  things  which  he  com- 
ma ndetb,  and  refrain  from  every  thing  which  he  forbid- 
di  th.  Then  shall  we  be  "of  faith,  and,"  consequently, 
"the  children  of  Abraham;"  for  so  it  is  asserted  in  the 
text,  "  They  which  are  of  faith,  the  same  are  the  children 
of  Abraham."  This  was  the  last  thing  into  which  I  pro- 
posed to  inquire,  namely, 

IV.  The  meaning  of  the  expression,  "  the  children  of 
Abraham." 

The  relative  state  of  father  and  child  is  used  in  a  varie- 
ty of  senses  in  the  Bible,  but  they  are  not  necessary  to  be 
here  considered. 

The  Jews  called  themselves  "  the  children  of  Abraham," 

not  only  on  account  of  their  natural  descent  from  him: 

•  ■' 

but  also  because  they  were  heirs  of  the  covenant  of  cir- 
cumcision, and  of  all  the  promises  made  to  him.  In  this 
sense,  they  who  were  proselyted  to  their  religion,  and  ad- 
mitted into  the  covenant  made  with  iVbraham,  were  hie 
children  equally  with  those  who  were  born  Jews.  In  con- 
formity to  this  Hebrew  expression,  St.  Paul  uses  the 
phrase,  "  children  of  Abraham"  in  the  text,  to  mean  those 
vho  imitated  Abraham's  faith,  by  believing. God  as  he  did. 
And  as  children  are  entitled  to  their  father's  inheritance, 


J 


and  Conduct  of  Abraham.  19 

it  will  follow,  that  they  who  are  of  faith,  and  thereby  the 
children  of  Abraham,  shall  possess  the  blessinfijs  pioiriised 
to  him,  and  conferred  on  him  by  God,  in  whom  he  believ- 
ed. Accordingly  the  Apostle  saith,  '* They  which  be  of 
faith  are  blessed  witli  faithful  Abraham  ;"*  thai  is,  they 
who  believe  God,  as  Abraliatw  believed  him,  shall  have 
their  faith  accounted  to  them  for  riiijhteousness,  evf^a  as 
their  father  Abraham  had  his  faith  accounted  to  hitn. 

Upon  the  whole,  tlie  meaninor  of  the  text  appears  to  be 
this — That  Abraham  believed  God  to  be  the  Creaior  and 
Disposer  of  ^11  things;  the  supreme  Lord  of  all  nature  ; 
that  he  was  wortliy  to  be  relied  on  in  all  he  said,  and  able 
to  peiform  all  he  prottiised  ;  that  he  was^ood,  and  uouid 
not  fail  to  ^ive  him  all  ^i^od  thlnjijs  necessary  for  him ;  that 
be  was  his  Creator,  and  liad  a  right  to  command  his  obe- 
dience ;  his  Sovereign  whom  he  liad  otiended,  and.  there- 
fore, it  was  his  duty  to  submit  to  the  terms  of  reconcilia- 
tion which  he  should  appoint,  and  faithfully  perform  them: 
That  accordingly  he  did  do  all  these  things  with  a  sincere 
heart;  believed  what  God  said  ;  embraced  what  he  prom- 
ised ;  obeyed  what  he  commanded  :  Particularly  with  re- 
gard to  the  great  Mediator  whom  God  j<ave  him  a  right  to 
expect,  tliat,  by  faith,  he  embraced  him,  and  entered  in- 
to covenant  with  God,  that  he  might  receive  tlie  blessings 
of  his  mediation  :  That  God  accepted  his  faith  and  piety, 
and  accounted  him  righteous,  forgiving  his  sins  on  account 
of  it:  That  all  they,  of  whatever  age  or  nation,  who  do 
imitate  this  faith  of  Abraham,  shall  be  esteemed  by  God 
as  his  children,  and  heirs  of  the  spiritual  promises  made 
to  hinr;  particularly  of  that  forgiveness  of  sins,  through 
the  Mediator,  which  he  obtained. 

The  way,  then,  is  plain  and  open  before  us.  God  is 
the  same  now,  as  he  was  in  the  days  t)i  Abraham ;  merci- 
ful, and  gracious,  and  just,  and  powerful;  as  ready  to 
help,  and  protect,  and  bless  us,  as  him.  With  us,  then, 
it  remains  to  imitate  Abiahacn's  faithful  and  .ibedient  dis- 
position; and  God  will  give  us  the  blessing  of  Abraham, 
the  lioly  protection  of  his  good  piovideace,  the  powerful 


20 


Ohservations  en  the  Faith 


assistance  of  his  divine  grace,  the  remission  of  our  sina 
tl^roii^h  the  atonement  of  the  Mediator,  and  eternal  life 
in  the  heavenly  Canaan^ 


DISCOURSE  I, 

PART  11. 


T 


HE  failh  and  piety  towards  God,  for  which  Abraham 
hath  always  [)een  justly  celebrated,  have  been  already  no- 
ticed, in  the  more  remarkable  cn( umstances  of  his  life. 
I  lit  as  some  of  Ihem  were  but  slightly  considered,  I  shall 
bfiriii:  tliem  again  under  consideration,  with  a  view  of 
draw  ins:  tn  m  tl:em  some  lessons  of  use  to  us,  in  our  Chris- 
tian conduct.     And, 

1.  When  Abraham,  at  the  command  of  God,  quitted 
his  native  country,  it  seems  to  have  been  sinking  fast  into 
idolatry  and  wickedness.  To  preserve  him  pure  in  reli- 
gion and  virtue,  God  probably  took  him  out  of  it.  He 
readily  obeyed  the  command  of  God  to  leave  it,  renoun- 
cing at  once  all  the  advantages  of  family,  friends,  and 
connections,  wl  en  they  came  in  competition  with  his  duty. 
In  tins  let  Abraiiam  be  our  example. 

God  does  not  command  us  to  leave  our  country,  and 
the  advantages  of  family  connections,  and  to  sojourn  in  a 
strange  land  ;  but  he  does  command  us  to  renounce  the 
world,  and  not  to  live  by  its  temper  and  spirit,  because 
"  the  friendship  of  tlie  world  is  enmity  with"  him'^ — He 
does  require  us  to  forego  all  advantages  of  every  kind, 
and  all  gratifications  of  body  or  mind,  which  are  incon- 
sistent with  our  duty  to  him;  all  extravagant  appetites  of 
nature,  the  lust  of  covetousness,  the  pride  of  life,  he  does 
Cduiniand  us  to  nK)rtify  and  keep  under.  And  if  we  would 
be  *  the  cltildren  of  Abraham,"  and  heirs  of  the  promi- 
se^  God  made  and  fulfilled  to  him,  we  must  imitate  his 
faith  and  obedience — believe  stedfastly  what  God  hath 
said,  and  obey  exactly  what  he  hath  commanded.  Then 
shall  ti.e  bh  ssings  of  Abraham  descend  on  us — the  protec- 
tion and  grace  ot  God,  the  remission  of  sins,  and  everlast- 


22  Observations  en  the  Faith 

in^  life  through  the  Redeemer:  For  ** they  which  be  of 
faith,  are  blessf  d  with  faithful  Abraham." 

2.  When  Abraham s(»j<>urned  in  Canaan,  the  inhabitants, 
thoiio^l}  their  iniquity  v\as  not  full,  were  irr«'hgi«»us  and 
wicked;  yet  Abraham  lived  amono;  them,  without  having 
his  religion  or  moral?  corrupted  bv  Iheir  evd  example. 
God  promised,  if  he  would  obey  him  vvith  an  honest  and 
upright  heart,  to  protect  and  bless  him,  and  to  give  tliat 
country  to  him  and  his  descendants :  He  alst>  promised, 
that  the  Mediator,  who  should  be  a  blessing  to  him  an  I  to 
all  the  families  of  the  earth,  should  be  born  of  his  poster- 
ity. That  our  state  does,  in  many  respects,  resenible  ttiat 
of  Abraliam,  a  little  reflection  will  convinc    us. 

By  God's  providence  we  are  to  sojourn  in  Christ's 
Ctiurch  or  Kmgdom  in  this  world,  which  is  infested  with 
idolatry,  heresy,  schism,  false  doctrines,  and  wicked  mem- 
bers. He  hath  commanded  us  to  govern  ourselves  by  his 
laws,  that  our  laiih  be  not  corruf)tecl,  nor  our  unitv  with 
bis  Church  destroyed,  nor  ou?-  Christian  practice  deprav- 
ed, by  their  errors  and  evil  exa'uple;  and  hath  proujised, 
that  if  we  do  walk  before  him  in  faith  and  uprightness  of 
heart,  in  union  with  his  Church,  and  m  holiness  of  life, 
according  to  the  gospel,  he  w  ill  protect  and  bless  us,  and, 
through  the  mediation  of  Christ,  make  us  partakers  of 
eternal  life  m  his  heavenly  kingdom. 

This  is  a  short  account  of  our  true  and  real  stale;  what 
then  ought  to  be  our  conduct  in  it?  We  call  ourselves 
reasonable  creatures,  and,  I  hope,  endeavour  to  behave 
as  such :  How'  then  will  reason  direct  us  to  act  un^U-r 
such  circumstances?  to  pay  no  regard  to  the  com  nands, 
and  promises,  and  threats  of  Almiji^lity  God?  to  he  un- 
concerned about  our  religious  principles?  and  fondly  ifu- 
agine,  that  if  we  choose  error,  our  ( hoice  will  have  an 
influence  on  him,  and  reconcile  him  to  it  ?  that  if  we  in- 
dulge the  vicious  appetites  of  the  body,  and  the  'ualignant 
passions  of  the  mind,  they  must  of  course  a(>pear  as  harm- 
less to  him,  as  they  do  to  us  ?  that  if  we  perversely  con- 
found good  and  evil,  virtue  and  v?f'e,  sin  and  holiness, 
truth  and  Jalsehood ;  and,  regaruluss  of  tlie  disttiiction 


and  Conduct  of  Abraham,,  23 

<jod  bath  made  between  Ihem,  rush  as  it  were  headlong 
into  elernitv,  v\e  shall  be  as  acceptable  to  hi  id,  as  the 
homble,  penitent,  and  holy  Christian?  If  tliis  be  n(>t  rea- 
sonabh',  "  consider  ^  our  ways,'*  and  amend  your  lives. 

VVe  are  apt  to  imagrine,  that  if  we  had  the  s^me  sensible 
appearances  of  God  which  Abraham  and  the  Patriarchs 
had  ;  th(  same  demonstrative  presence  of  the  Holy  Ghost 
which  the  Apostles  enjoyed,  we  should  be  convinced  and 
governed  by  them,  in  all  the  ways  of  holiness,  as  they 
were.  That  there  is  a  delusion  in  this  supposition,  we 
have  reason  to  conclude  from  what  our  Saviour  hath  said 
concerning  Moses  and  tie  Prophets,  to  whom  we  may  add 
Christ  and  his  Apostles — That  he  who  is  not  persuaded  by 
them,  would  be  persuaded  by  no  evidence,  not  even  by- 
one  rising  from  the  dead."^  We  have  the  evidences  of 
those  appearances,  the  revelations  God  made,  and  the 
commands  he  gave,  transmitted  to  us.  If  we  believe 
them,  they  ouijht  to  have  the  same  effect  on  us,  as  if  they 
had  been  made  to  us  personally.  If  we  do  not  believe 
them,  the  matter  must  rest  on  the  authenticity  of  the  his- 
tory of  the  Bible.  This  history  Christians  are  supposed 
to  believe :  Their  name  implies  this  faith  ;  and  if  they  do 
not  live  according  to  it,  they  are  condemned  by  their  own 
principles  and  profession,  and  no  excuse  can  be  made  for 
them. 

Among  other  things,  they  believe  that  he  who  made 
atonement  for  their  sins  by  his  death,  and  who  now  make^ 
intercession  for  tliem,  as  their  great  High  Priest  in  heaven, 
will,  at  the  end  of  the  world,  lay  aside  his  priestly  office, 
and  come  as  King  and  Head  of  his  Church,  and  Governor 
of  the  world,  to  judge  the  quick  and  the  dead — all  who 
have  ever  lived — those  who  shall  be  alive,  and  those  who 
have  dit  d  :  Ttiat  all  nations  of  the  earth  shall  then  be  ga- 
thered before  him,  and  '*  all  that  are  in  the  graves  shall 
hear  Ins  voice,  and  shall  come  forth  ;  they  that  have  done 
good,  unto  the  resurrection  of  life  ;  and  they  that  have 
done  evil,  unto  the  resurrection  of  damnation."t  Com- 
mon sense,  it  is  presumed,  ouglit  to  induce  Cluislians  to 

*  Luke  XVI.  31  t  Jol^'^  ^  '^ p,  "^^ 


24  Observations  on  the  Faith 

live  as  persons  under  the  influence  of  this  faith,  that  they 
inav  be  found  of  their  Judi^e  in  peace.  If  they  wish,  in 
that  awful  hour,  to  be  amono;  the  children  of  Abraham, 
that  they  may  be  blessed  with  him,  they  must  do  as  he 
did  ;  live  by  the  same  spirit,  and  in  the  satne  faith  and 
obedience  towards  God,  which  so  eminently  shone  in  his 
■venerabl-'  character.  They  must,  therefore,  remember, 
that, 

3.  While  Abraham  sojourned  in  Canaan,  he  not  only 
kept  himself  undefiled  by  the  idolatry  and  immoralitv  of 
the  country,  but  he  served  God  faitlifully  in  his  religion, 
and  upriij;hljy  in  liis  life,  accordincj  to  those  revelations 
and  directions  which  God  was  pleased  to  give  him.  God, 
too,  hath  given  a  revc^lation  to  us,  respecting  our  religious 
services  towards  him,  and  directions  concerning  our  con- 
duct while  we  sojourn  in  Christ's  Cliurch  militant  here  on 
earth.  Our  duty,  therefore,  requires  that  we  serve  hin 
faithfully  according  to  that  revelation  which  he  hath  made 
to  us.  Tliis  revelation  is  contained  in  the  Bible,  and  more 
especially  in  the  New  Testament,  which  gives  directions 
for*  the  conduct  of  Christians  as  they  are  members  of 
Christ's  Church,  regulating  both  their  faith  and  practke. 
As  far  as  Ihe  latter  is  concerned,  these  directions  are  plain, 
and  level  to  common  capacities.  And  that  we  might  not 
err  in  matters  of  faitii,  the  Church  hath  comprised  the  es- 
sential articles  of  our  religion  in  her  Creeds,  which  are 
recited  in  her  public  Stnvice,  and  tauglit  to  her  young 
members  in  her  Catechism.  Ignorance,  therefore,  of  tlie 
doctrines  or  precepts  of  our  holy  religion  must  be  our 
own  fault,  pioceeding  either  from  our  carelessness  in  not 
attending  to  them,  or  from  our  perverseness  in  corrupting 
them.  Reason  and  duty  both  recjuire  that  we  take  pains 
in  a  matter  of  so  much  impoitance,  and  study  our  reli- 
gion with  attention  ;  that  we  use  all  proper  helps  to  gain 
information  and  knowledge,  both  of  its  doctrines  and 
practical  precepts;  and  then,  that  we  conform  ourselves 
exactly  to  it  in  faiih  and  practice. 

4.  God  entered  into  covenant  with   Abraham,  and  for 
his  comfort  and  securAiv  in  it,  he  gave  him  the  rite  of  cir- 


and  Conduct  of  Abraham.  21^ 

cumcision,  by  which  he  was  to  know  himself  to  be  in  cov- 
enant with  God,  entitled  to  all  the  blessini^s,  and  subjt^ct 
to  all  the  obliojations  of  it.  And  the  instituted  means  of 
kee|)ir);L^  up  fellowship  with  God  in  this  covenant,  were 
sacrifices  and  public  worsliip.  By  the  sacrifices,  the  fu- 
ture atonement  of  the  Mediator  was  represented,  and  ap- 
plied to  the  soul  of  the  (iiithful  for  the  remission  of  sin: 
And  by  the  public  worship  with  which  the  sacrifices  were 
attended,  God  was  recognized  as  the  Creator,  and  Lord, 
and  supreme  Governor  of  all  things.  Hereby  his  moral 
government  was  acknowledged,  and  submission  to  it  en- 
forced. 

With  us  also  God  hath  entered  into  covenant,  not  by 
the  blood^'  rite  of  circumcision,  but  by  the  blood  of  Christ ; 
and  hath  appointed  the  sacrament  of  Baptism  by  which  to 
admit  us  into  his  cov»  nant,  making  us  members  of  Clirist 
by  making  us  members  of  his  Church,  which  is  his  body  f^ 
and  also  to  be  a  sign  and  token  to  us  of  our  right  to  all 
the  f promises  and  blessings  of  tfie  covenant,  and  a  remem- 
brancer to  put  us  in  mind  of  the  obligation  of  our  Chris- 
tian professicm,  '  which  is  to  follow  the  example  of  oui^ 
Saviour  Christ,  and  to  be  made  like  unto  him ;  that  as  he 
died  and  rose  again  for  us,  so  should  we,  who  are  t^aptis- 
ed,  die  from  sin,  and  rise  aeain  unto  rig!  teousness,  cnn- 
tinually  mortifying  all  our  evil  and  corrupt  aff«'Ctions,  and 
daily  proceeding  in  all  virtue  and  godluiess  of  living.f 

The  benefits  of  this  sacrament  are,  Regeneration  oi* 
1Si<v\ -birth,  by  which  we  are,  through  the  r^eration  of  the 
Holy  Ghost,  br>rn  into,  that  is,  made  members  of  the 
Chmch  or  Kingdom  of  Christ,  and,  being  washed  from 
the  defilements  of  sin,  are  made  the  children  of  God  by 
the  grace  of  adoption.  In  this  blessing  our  bodies  par- 
take equally  with  our  souls.  Being  sanctified  and  dedi*- 
cal»  d  to  God,  they  become  fit  habitations  for  the  Holy 
Spirit  to  reside  in  :  And  in  Confirmation,  which  is  the 
completion  and  final  ratification  of  Baptism  by  Christ's 
chief  Minister,  we  humbly  presume  he  does  condescend 

*  Coloss.  i.  1«.  |-  Public  office  cf  Bspthm- 

Toil,   fT.^  B 


26 


Observalions  on  the  Faith 


to  take  possession  of  his  temples  ;*  to  preserve  them  pure 
and  undefiled  IVoni  sin  ;  to  ^uard  Ihem  fro^n  the  assaults 
of  their  spiritual  enemies  ;  and  to  build  them  up  and 
ad  >rn  them  with  all  the  tempers  and  habits  of  holiness  and 
vii  tue,  that  they  may  be  prese?it(  d  without  spot  to  their 
heavenly  Father  and  mf^reiful  Redeemei. 

T  )  keep  uj)  this  fellowship  and  union  with  Clirist,  which 
throuii;li  the  Holy  Ghost  we  obtain  by  beinaj  made  meai- 
b.^rs  of  his  Clujrch,  he  hath  ifistituted  the  other  sacrament 
of  his  Church,  the  Holy  Eucharist,  or  Con  uunion  of 
his  own  m'>st  precious  b>dv  and  blood.  This  is,  in  truth, 
thi  C'jrisiian  Sac'rifice  of  praise  ariri  thanksa^iving  tr)  Al~ 
miffhty  God  (or  the  atonemetit  and  exination  of  J;isus 
Christ  for  the  sins  of  t;ie  world;  the  representation  and 
memiuial  of  his  suflferinijs  and  death,  by  which  we  ob- 
tain remission  of  sins,  and  everlastinsf  life.  The  bread 
and  the  cu[),  beiny;  the  representatives  of  the  body  and 
blood  of  CInist,  are  offered  to  God  by  his  authorised 
priest,  sanctified  by  prayer,  thankso;ivin^,  and  ttie  words 
of  Christ's  holy  institution;  and,  we  humbly  trust,  by  the 
p  >vverful  operation  of  the  Holy  Gliost.  The  merit  of 
C  .rist's  death  is,  by  these  consecrated  memorials,  pleaded 
before  the  Almiojhty  Father,  by  his  appointed  Priest  ;  and, 
we  assure  ourselves,  by  our  Great  High  Priest  himself  in 
heaven,  for  the  remi^^sion  of  our  sins ;  for  the  stren«;th- 
ening  and  refresh. ini(  of  our  souls  in  all  heavenly  virtues 
and  sjraces;  for  the  assurance  of  a  happy  resurrection, 
and  eternal  life  in  the  kiuiiidon  of  God,  through  the  body 
and  blood  of. Christ,  "  whicli  are  verily  and  indeed  taken 
and  received  by  the  faithful  in  the  Lord's  supper'' — Christ 
himself  havittjr  said,  "  Whoso  eateth  my  flesh  and  drink- 
eth  my  blood,  hath  eternal  life,  and  1  will  raise  him  up 
at  the  last  day/'f 

HoiV  will  reason  and  coin  mo n  sense  direct  people  to 
act,  who  believe  these  thin-rs  ?  Most  certainly  to  comply 
with  them  with  an  uprii(l>t  and  sincere  lieart ;  remember- 
in-,  tl/^*  God's  fijrace  and  Holy  Spirit  do  ever  accompany 
his  ordiiiances,  when  they  are  odministered  and  received 


*  1  Gor.  vi.  19 


f  John  Yi.  54. 


Ti 


and  Conduct  of  Abraham,  27 

arrordino:  to  hi.^  appointment.  And  the  death  of  C!irist 
loi  all  men  lays  ail  men  under  oblii^ation,  when  th«  y  liave 
opporkinity,  to  enter  into  tliis  Covt*nanr  by  holy  Raptis  n, 
with  that  penitence  for  their  sins  past,  and  faitli  in  the  merit 
and  mediation  of  Christ,  wliich  the  reason  and  nature  of 
that  holy  sacrament  demand.  That  they  seriously  con- 
sidt^r  tlie  obligations  it  lays  them  uu'ler,  and  faithfully  en- 
deavour by  God's  ^lace  to  fulfil  them.  Tlmt  tliey  a^s^^.n- 
h\<  themselves  tooi;ether  on  all  proper  occasionsf  for  the 
ynvA  and  pnblic  worship  of  liis  Churcii,  to  recoo;nize  the 
Cieator,  as  maker  and  j^overnor  of  the  world  :  Tlrat  they 
do,  as  they  have  oppcutunity,  keep  up  their;  union  with 
Christ  tlieir  head,  and  with  his  body  llie  Church,  by  fre- 
quenting the  holy  G(mimunion  joinino  with  their  breth- 
rf  n  and  Christ's  minister  in  offering'  the  Eucharistic  sacri- 
fice in  connnemoralion  of  the  passion  and  deatli  of  their 
R'deeu)er,  receivinl^  the  pledtres  of  his  love  and  leaven- 
1>  benedictiem,  anij  in  oivin^  praise  and  adoration  to  the 
AliMij>hiy  Father  for  the  innumerable  t)enefiis  obtained  for 
us  by  him.  We  do  not,  otherwise,  do  justice  to  ourselves, 
nor  to  tlie  Saviour  who  died  for  us,  nor  to  God  our  heav- 
enly Father  wtio  ^ave  his  Son  for  om'  redemption  ;  who 
lath  ordained  his  Church  as  the  ark  of  our  salvation,  and 
his  sacraments  as  the  means  of  our  growth  in  grace  and 
all  lioly  dispositions. 

5.  The  sentiments 'of  St.  Paul  and  St.  James,  upon 
this  subject,  havinsf  been  both  m;  ntioned,  it  may  be  worth 
while,  tlioui^h  the  present  subj-cl  may  not  strictly  require 
it,  to  mention  the  ddferent  objects  those  two  A()ostleshad 
in  view,  in  their  ar^ojuments.  By  tiiis  nieans,  their  differ- 
ent expressions  v\ill  be  fairly  understood,  and  every  ap- 
pearance of  inconsistency  between  them  will  vanish.  St. 
Paul  saith,  that  Al)iaham  was  not  justified  by  works,'^and 
that  he  offered  up  Isaac  by  faith.f  St.  James  a^ks  the 
question  "  Was  not  Abraham  our  father  justified  by 
works,  when  he  had  offered  Isaac  his  son  upon  ihe  altar  ?".t 

In  ttiis  argument,  botli  these  Apostles  were  treating- 
with  the  Jewish  converts  to  Christianity.     St.  Paiirs  view 

*  Kom.  iy,  2,  S:c.        f  Heli    xJ.  l.'".         i  ^wr 


28  Ohservations  on  the  Faith 

was  to  hrinfi^  iliem  off  from  the  law  of  Moses,  by  ronvinc- 
ins:  them,  that  justification  vvith  God  was  not  to  be  obtain- 
ed by  i1,  but  by  the  Gospel  of  Christ.  He  calls  the  Gos- 
pel Faifhy  and  the  law  of  Moses  Works;  because  faith 
^nd  works  were  the  two  ^reat  leadinsj  points  of  those  dis- 
pensations, and  on  which  justification  by  them  depended. 
The  voice  of  the  Gospel  is,  "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved  :"^  But  the  Law  saith, 
^'  Tlie  man  which.  doHh  those  thinsijs  shall  live  by  the!n."t 
He  proves,  that  justification  could  not  be  had  by  the  law, 
because  no  man  could  perfectly  obey  it,  and  it  condemn- 
ed ev(  ry  trans(yression.  He  proves  also  the  possibility  of 
obtaininji  juslification  without  tlie  law,  by  the  instance  of 
Abrahaui,  who  had  his  faith  accounted  to  him  for  rii^ht- 
eousness  before  the  law  was  ijiven,  and  therefore  he  was 
not  justified  by  it.  Consequently,  as  Abraham  was  justi- 
fied by  liis  faith  in  the  promises  of  Cfod,  pointing  out  to 
hiai  the  atonement  of  a  Mediator  U\  come,  before  the 
law  was  ^iven ;  so  Christians  mi^ht  be  justified  by  their 
faith  in  the  promisees  of  God,  and  in  the  atone!nent  of  a 
Mediator  already  come,  after  the  law  was  abrogated  and 
done  away. 

The  reasoning  is  just,  and  the  conclusions  he  draws 
from  it  are  warranted — Tliat  the  law  had  nothins^  to  do 
with  justification  with  God  but  was  a  temporary  institu- 
tion, intended  to  keep  the  Jewisli  nation,  from  whom  the 
promised  seed  was  to  come,  in  the  true  Worship  of  tl)e 
4rue  God,  till  he  should  appear  on  earth,  and  then  to  point 
him  out,  and  ascertain  him  to  the  world.  "  It  was  added," 
that  is,  instnuted  by  God,  **  because  of  transojressions, 
till  the  seed  should  come,  to  whom  the  protnise  wj?3 
made"J — by  pointing  out  the  guilt  of  sin  to  restrain  men 
from  coTumitting  it,  and  to  excite  them  to  seek  deliver- 
ance from  it.  It  was  a  school-master  to  bring  the  Je'*vs, 
and  by  their  irieans,  the  rest  of  the  world,  to  Christ,  that 
tley  miglit  believe  on  him.  The  law  having  answered 
this  end,  became  useless,  and  was  taken  away ;  and  tfie 
(^rms  of  j'jstificition  remained   the  same  th«y  ever  had 


j^ct3  XVI.  oK  i  Rom   s,  :^  ::  Gal-  ."•   3% 


^ 


and  Conduct  of  Abraham,  29 

brpn,  faiOi  in  the  merit  and  atonement  of  the  great  Medi- 
al ni  ;  hut  yet,  such  a  faith  as  Abraham's  was,  producing 
obedience  to  the  commands  of  God. 

The  design  of  St.  .Jauies  was  to  convince  the  Jewish 
Cluistians,  that  an  inactive,  dead  faith  was  not  that  belief 
of  the  (i<»spel  which  would  obtain  justification  with  Gnd — 
that  true  Gospel  faith  always  produced  love  and  obedience 
toward  God,  charity  and  mercy  towards  men — -that  it  was 
to  be  known  and  juds^ed  of  by  its  fruits.  He  affirms  pos- 
itiv«^ly,  that  faitli  without  works  can  no  more  save  us,  or 
obtain  Justification  with  God,  than  good  wishes  without 
good  deeds  can  relieve  the  necessities  of  our  poor  bielh- 
reu.  To  say  to  the  hungry,  Be  fed  ;  or  to  the  naked.  Be 
clothed;  while  we  give  them  neither  food  nor  raiment, 
IV ill  neither  feei\  ncu'  clothe  them.  Actual  deeds  must  be 
added  to  our  kind  words.  Food  and  raiment  must  be  con- 
ferred, or  our  charity  is  nothing  worth.  So,  he  saith,  is 
that  faith  to  which  fchrislians  must  look  for  justification 
will  God  It  must  produce  obedience  to  God,  and  love 
to  man.  The  instance  of  Abraham  is  brought  as  an  ex- 
ample to  explain  his  meaning — His  "  faith,"  when  he  of- 
fered Isaac  his  son,  "  wrought  with  his  works,  and  by 
woiks  was  faith  made  perfect.""^  Hjs  faith,  therefore, 
was  not  a  dead,  but  an  active  faith.  He  believed  God  in 
his  heart,  and  he  obeyed  him  in  his  life,  and  therefore  was 
he  jusiified — ''  His  faith  was  imputed  unto  him  for  right- 
eousness ;  and  he  was  called  the  friend  of  God," 

6.  Should  it  be  thought,  that  the  foregoing  account  of 
Abraham's  faith  ascribes  more  efficacy  to  the  works  of 
obedience  in  obtaining  justification  for  him,  than  ought  to 
be  attributed  to  them  ;  let  it  be  considered,  that  it  ascribes 
no  more  to  them,  than  the  Holy  Scriptures  do.  Both  St. 
Paid  and  St.  James  include  obedience  in  their  n>tion  of 
faith.  Of  tl)e  sentiments  of  the  latter,  there  can  be  no 
doubt.  He  says  expressly,  ih^i  AEraham  was  justified  by 
works  ;  and  that  by  works  his  faith  rvas  madeperfecty  which 
w*  uhl  have  t)een  imperfect  and  dead,  being  alone. 

That  vSt.  Paul  teacheth  the  same  doctrine,  will  appear 


aO  Ohservations  on  the  Faith 

to  every  candid  reader  of  the  eleventh  chapter  f»f  the 
Epistle  to  the  Hebrews.  The  instames  of  faith  Ihere 
mentioned,  either  directly  inchide  works  of  obt  dience, 
or  fairly  imply  them.  For  example,  "  Ey  faith  Abel  of- 
fered unio  God  a  more  excellent  sacrifice  tl)an  Cain" — '  By 
faith  Nodh  prepared  an  ark  to  tlie  savinsj  of  his  household, 
by  the  which  he  uecame  heir  of  the  righteousness  which 
is  by  faith" — **  By  faiih  Abraham"  left  his  orvn  country  and 
"  went  out,  not  knowing  whither  he  went ;"  and  ''  hy  faith'^ 
he  ojftred  up  Isaac.  In  these  instances  it  must  be  evident, 
that  Abel's  offcrins^  his  sacrifice,  Noah's  preparing  the 
ark,  Abraham's /eaui/z^  nis  country  ?ix\(\  offer in<j^  liis  s<»n 
Isaac  upon  the  altar  at  the  command  (»f  G  )d,  were  works 
of  obedience  wliich  perfected  their  faith',  and  rnade  it  ef- 
fectual to  their  justification  ;  and  that  without  these  wotks, 
their  faith  would  liave  been  ''  dead  being  ahuie." 

Should  this  be  supposed  to  attribute  a  degree  of  merit 
to  works  which  do  not  belong  to  them,  I  apprehend  it  to 
be  without  reason.  That  the  faith  and  good  works  of 
Christians  proceed  fro  n  the  operation  of  the  [loly  Spirit 
of  God  in  them,  tlie  Scriptures  uive  ussuflSiient  reason  to 
believe.  Considered  as  the  fruits  of  liiis  S()irit.  I  kno»v 
not  why  we  should  liesitate  in  ascribing  merit  to  the  n. 
At  the  same  time,  when  we  take  into  the  account  our  o.vn 
perverseness  in  resisting  and  grieving  tlie  Hoi}  Spirit,  and 
quenchmg  his  heavenly  motions,  we  can  take  n«>  m*-rit  to 
ourselves,  nor  have  "  whereof  to  glory  before-  God,"*  ei- 
ther on  account  of  our  faith  or  works.  Not  on  account 
of  our  faith,  for  it  is  weak;  and  we  liave  constant  need  to 
beg  with  the  Apostles,  that  the  Lord  would  ^*  increase" 
it;  and  with  the  distressed  father  in  the  gospel,."  Lord,  I 
believe;  help  thou  mine  unbelief."t  Nor,  on  account  of 
our  works,  for  they  are  imperfect ;  and  should  we  even 
do  all  that  is  commanjled  us,  still  we  should  be  "  Unprofi- 
table servants,"  and  have  done  no  more  than  *'  was  our 
duty  to  do."J.  Wetnust  not,  therefore,  look  to  the  merit 
of  our  faith  or  works  for  our  justification,  bui  to  the  mer- 
cy of  God  through  the  merit  of  Christ.     His  mercy  gave 

■•  Rom.  iv.  2.       1 1^^®  2ivu.  5.    Mark  ix.  24.        t  Luke  jtvii.  10. 


a7id  Conduct  of  Ahraham,  31 

r;l)ri?>t  to  be  the  propitiation  for  sin  ;  the  Mediator  between 
fallen  man,  and  the  divine  Majesty.  Throuo;h  love,  Christ 
becajne  this  Mediator,  and  made  atonement  for  our  sins. 
Ey  his  resurrection  and  ascension  into  heaven,  God  hath 
declared  his  acceptance  of  the  atonement  which  he  made; 
and  hath  prornised  remij-sion  of  sins  to  all  those  who  trust 
in  it.  ThroujJjh  this  Mediator,  God  hath  condescended 
to  enter  into  covenant  with  us,  and  is  graciously  pleased 
to  accept  of  our  sincere  obedience  instead  of  that  which 
is  perfect ;  of  our  penitence  instead  of  innocence.  He 
requires  us  to  bt  lieve  on  tliis  Mediator,  and  to  enter  into 
this  covenant,  that  our  rdiance  on  him  and  his  atonement 
mav  be  open  and  public.  All  who  do  enter  into  it  he  calls 
his  Church ;  the  Body  of  Christ ;  the  Family  of  the  Me- 
d  ator ;  and  hath  gjiven  them  his  Spirit,  to  be  in  them  the 
principle  of  a  new,  holy,  and  heavenly  life ;  that  under 
his^  in^jpirations  they  may  become  fit  inhabitants  of  his  kino^- 
dom  in  heaven,  and  may  live  with  him  in  happiness  for- 
^ver> 


DISCOURSE  II. 

THE  STEADFASTNESS  OF  JOB. 

Job  xiii.  15. 
Though  he  slay  me,  yet  will  I  trust  in  him. 

HERE  is  nothing  that  affords  so  strong  an  arcjument 
against  the  particular  providence  of  God,  or  that  raises  so 
many  doubts  and  misgivinjjjs  in  the  minds  of  men  respect- 
ini(  the  tnoral  crovernment  of  God,  as  those  apparently 
unmerited  disasters  and  calamities  which  frequently  hap- 
pen to  ^ood  and  virtuous  people.  Both  reason  and  reve- 
lation teach  us  that  vice  and  wickedness  are  displeasmg 
to  Gnd,  and  the  objects  of  his  aversi<m ;  and  that  virtue 
and  2;oodness  are  agreeable  to  him,  and  beloved  by  him. 
Must  we  not,  then,  suppose  that  vice  will  be  invariably 
pui'ished,  and  virtue  invariably  rewarded  by  him  the 
moial  and  righteous  Governor  of  the  world;  the  one  be- 
inii  opposite  to  his  nature  and  will,  the  other  agreeable  to 
both  ?  and  yet  do  tve  not  often  «?ee  the  viituous  man  mise- 
rable, and  t[je  vicious  man,  in  all  appearance,  happy  ? — 
nay,  the  righteous  man  involved  in  the  most  distressing 
ciicumstances,  in  consequence  of  that  very  virtue  which, 
we  are  taught,  is  so  agreeable  to  the  nature  of  God?  and 
the  vicious  man  flourishing  in  prosperity,  even  in  conse- 
quence ol  that  vice  and  villany  which  God  hates  and  ab- 
hf.rs?  How  is  this  to  be  reconciled  with  the  providence  of 
G<n},  the  tnoral  Governor  of  the  world?  In  no  other  way 
than  by  admitting  that  future  state  of  rewards  and  punish- 
HJents,  of  which  revelation  informs  us,  and  which  reason 
had  l(»ng  hinted  to  the  more  candid  and  thinking  part  of 
marikuid. 

ll  this  life  be  only  our  time  of  trial,  and  the  next  life 
the  season  of  retribution,  we  are  wrong  in  expecting  an 

YOL.   II.  E 


34  The  Sleadfastness  of  Job. 

exact  dislribulion  of  rewards  and  punishments  in  this  life; 
and  the  vicioi's  man  may  here  be  fiappy,  and  the  virtuous 
man  miserable,  without  any  impeachment  of  the  moral 
government  of  God,  the  justice  of  which  is  only  to  be 
fully  displayed  in  the  next  world. 

This  answer  seems  perfectly  satisfactory,  as  far  as  it 
goes  ;  but,  I  fear,  it  sjoes  not  to  the  bottom  of  the  matter. 
If  vice  and  villany  be  more  or  oftener  successful  in  pro- 
curino;  the  hafjpiness  of  the  world,  than  virtue  and  good- 
ness, ttien  the  advantai^e  in  this  world  is  on  tlie  side  of 
vice;  because  more  men  will  be  influenced  by  present 
happiness  than  by  the  distant  prosprct  of  that  which  if 
future.  We  must  therefore  look  for  some  further  solution 
of  the  difficulty  before  us;  and  if  we  take  the  nature  of 
God  and  of  man  both  into  the  account,  it  will  not,  1  trust, 
be  liard  to  obtain  it. 

That  God  is  a  God  of  truth,  and  justice;  and  goodness* 
cannot  be  doubted.  He  will,  therefore,  conduct  his  go- 
vernrrient  so  as  upon  the  whole  to  produce  tlie  greatest 
possible  happiness,  not  only  to  the  universe  in  genei-al, 
but  to  every  creature  in  particular. 

That  the  being  of  man  is  not  confined  to  this  world,  but 
will  extend  into  futurity,  is  a  belief  supported  both  by 
reason  and  revelation :  That  this  world  exhibits  a  scene 
made  up  of  a  mixture  of  good  and  evil,  our  own  experi- 
ence evinces:  That  the  state  of  man  in  another  world  will 
be  either  in  hapjiiness  or  misery  unmixed,  we  have  all  the 
reason  in  the  world  to  believe:  We  have  equal  reason  to 
suppose  that  our  particular  state  will  be  happy  or  misera- 
ble, according  as  we  conduct  ourselvt  s  m  this  life.  Let 
it  be  also  considered,  that  our  state  in  this  world  is  short 
and  uncertain;  but  in  the  next,  will  be  fixed  and  eternal. 
I'he  happiness  of  the  next  hfe  is  therefore  of  much  more 
Consequence  to  us,  than  the  happiness  of  this  ;  because  it 
will  l)e  perlect  in  degree,  and  infinite  in  duration. 

Must  we  not,  then,  in  reason  conclude,  that  God  is 
principally  concerned  to  secure  the  future,  the  eternal 
hnpifiness  t)f  his  creatures?  Tliat,  considering  this  world 
as  only  preparatory  to  the  next,  lie  will  conduct  the  af- 


The  Steadfastness  of  Job.  35 

fairs  of  it,  ao  as  to  <(ive  men  the  greatest  possible  chance 
for  a  blessed  immortality  ?  If  he  sees,  tliat  an  uninl'^rrupt- 
ed  course  of  worldJv  prosperity  would  bind  our  affections 
wholly  to  this  world,  and  entirely  take  off  our  attention 
froHi  the  next,  leavino^  us  neither  leisure  nor  inclination  to 
provide  for  our  eternal  state;  would  it  not  be  mercy  in 
God  to  interrupt  our  temf)oral  felicity — to  send  calanities 
to  our  aid,  and  make  tfiem  the  means  of  weaniniij  our  af- 
fections from  the  world,  and  of  turning:  our  thou«ijhts  to 
him,  and  fixing  oui  confidence  in  liim  ?  Should  any  vice 
have  acquired  a  particular  ascendency  over  us;  any  evil 
tempers  have  taken  deep  not  in  our  hearts,  so  as  to  en- 
danirer  our  future  welfare  ;  would  it  not  be  an  instance  of 
God's  ii;oodness,  should  he  send  afflictions  and  distresses 
upon  us,  if  these  only  could  be  tlie  means  of  bringing  us 
to  repentance  and  amendinent  of  life.'  Or, 

Supposing  there  was  nothing  amiss  in  us  (an  opinion 
which  I  hope  no  one  will  be  forward  to  entertain  of  him- 
self) but  that  God  saw  afflictions  and  calamities  would  .in- 
crease or  Confirm  our  good  tempers  and  dispositions,  and 
tl'creby  increase  our  capacity  of  happiness  with  him: 
Would  there  be  any  injustice  ;  would  tliere  not  be  mercy 
and  goodness  in  visiting  us  with  afflictions,  uncler  such  cir-^ 
cumstances?  Would  any  one  attribute  it  to  the  want  of 
tenderness  in  a  parent,  that  he  gave  his  child  an  education 
rather  more  rough  than  the  common  arnde,  that  he  might 
qualify  him  to  enjoy  an  estate  which  he  was  to  inherit, 
with  more  dignity  and  satisfaction  ;  or  to  discharge  an  em- 
ployment that  belonged  to  his  family,  with  greater  honor 
to  himself,  and  advantage  to  the  public? 

There  are  two  errors  which  men  are  apt  to  run  into,  in 
this  matter.  The  one  is  the  supposition,  that  God  takes 
little  or  no  notice  of  our  conduct  in  this  world  ;  that  he 
sits  rather  an  unconcerned  spectator,  and  permiis  virtue 
and  vice,  honesty  and  villany,  to  contest  the  matter  be- 
tween themselves ;  and  that,  therefore,  there  is  in  reality 
no  great  difference  between  them;  but  either  of  them  is 
best,  as  it  happens  to  succeed  best,  in  proiiiotiuii  our  in- 
terefit.     The  pther  is  the  supposition,  that  worldly  pros- 


36  The  Steadfastness  of  Job. 

perity  and  adversity  are  to  be  considered  as  instances  of 
tlie  favour  or  displeasure  of  God  ;  and  that  a  man  is  just 
so  louch  the  favtiurite  of  heaven,  as  he  is  blessed  with 
worldly  prosperity. 

That  God  never  interposes,  for  the  reward  of  virtue  or 
the  punishment  of  vice,  in  this  vvoild,  we  do  not  pretenri ; 
but  we  do  say,  that  we  are  not  to  expect  an  exact  display 
of  the  justice  of  God  in  this  world,  but  must  wait  for  that 
future  state,  when  his  ways  shall  be  vindicated  to  !nan,  and 
every  one  shall  receive  the  just  recompense  of  his  deeds: 
And  this  belief,  we  affirm,  is  supported  botn  by  reason 
and  revelation. 

The  di?()ensations  of  God's  providence  are,  therefore, 
to  be  re^arde<l  as  the  means  which  infinte  wisdom  and  in- 
finite «joodness  make  use  of,  to  correct  the  evil  tempers 
and  passions  of  men  ;  and  to  lead  them,  throu<2jh  faith  and 
obedie'nce,  to  that  eternal  state  of  blessedness  with  their 
Creator,  to  wiiich  all  those  shall  be  admitted,  who  shall 
be  found  capable  of  enjoyinor  it,  in  the  day  when  he  shall 
judoe  the  world  in  rii^hteousness  by  that  Man  who  ii  he 
bath  ordained. 

Tt)e  jrreat  lesson  which  Almighty  God  is  endeavouring 
to  teach  mankind  is  that  of  faitli,  and  trust,  and  depend- 
ence on  hiihseli — the  only  sure  foundation  of  virtue  and 
goodnf  ss.  That  virtue  which  is  built  only  on  popular  sen- 
timent, or  public  ^ood,  or  the  fitness  of  thinsjs,  depends 
so  much  on  mode  and  fashion,  upon  the  caprice  and  some- 
times the  folly  of  men,  tt  at  it  carmot  be  permanent  or  en- 
tire. But  the  belief  that  God  sees  and  regards  all  our  ac- 
tions, and  the  principles  from  which  they  proceed  ;  tliat 
be  will,  jn  a  future  life,  jud^e  us  according  to  the  law  of 
the  gospel,  and  of  that  reascmable  nature  wliich  he  haih 
given  us,  and  will  re  xard  or  punish  us  according  as  our 
life  has  been — this  belief  fixes  virtue  on  a  sure  foundation, 
carries  its  principh  s  to  tlie  heart,  and  extends  its  influence 
thr<MJgh  all  the  scenes  of  life;  and,  in  conjunction  '%vith 
the  belief  of  the  particular  providence  of  God,  becomes 
the  ground  woik  of  that  fi«m  faith  and  trust  in  God,  which 
abides  all  trials,  and  remains  unshaken  by  the  storms  and 


The  Steadfastness  of  Joh.  '       37 

commolions  of  the  world,  the  temptations  of  vice,  the  al- 
lurements of  pleasure,  the  strokes  of  adversity,  and  the 
smiles  of  prosperity. 

The  author  of  the  text  was  a  remarkable  instance  of  the 
trutfi  of  wnat  I  have  said ;  and  indeed  the  most  of  the^ire- 
cedin<i  observations  presented  themselves  to  my  mind, 
when  eontemplatinfij  tlie  history  of  so  extraordinary  a  man. 
From  the  height  of  worldly  prosperity, •lie  was  suddenly 
plunged  rnto  the  depth  of  adversity ;  and  that  by  such 
events  as  human  prud<'nce  could  neither  foresee  nor  pre- 
vent. His  wealth  seized  by  rapacious  enemies — his  chil- 
dren crushed  by  unnatural  deaths — his  body  smitten  by  a 
str;mo;eand  loathsome  disease — the  wife  of  his  bosotn  fiet- 
tino^  and.tenjpling  him  to  murirmr  and  abjure  his  God — and 
his  friends  upbraidini^  him  as  a  vile  liypocritical  reprot>ate 
then  sufferins;  the  vengeance  of  incensed  heaven.  Un- 
bap|)y  man  I  to  vvliat  should  he  look  for  support,  or  where 
find  it  under  this  pressure  of  complicated  misery  !  He 
could  look  for  it,  he  could  find  it  only  in  that  firm  trust 
and  confidence  in  God,  which  it  had  been  the  business  of 
his  life  to  cultivate ;  and  which  the  conscious  iimocence 
of  his  heart  assured  liim,  was  not  placed  in  vain. 

Wlsen  acquainted  with  the  loss  of  his  substance,  and  of 
his  children  ;  thoujiih  oppressed  with  the  deepest  sorrow, 
he  recalls  to  his  mind  a  due  sense  of  his  own  natural  indi- 
creiwe  and  inability  to  supply  his  own  wants,  and  trusts 
himself  to  that  never  failinjif  anchor  in  all  the  battering 
storms  of  affliction,  hope  and  confidence  in  God,  and  sub- 
mission t(»  his  will — ''  Naked  came  I  out  of  my  mother's 
womb,  and  naked  shall  1  return  thither:  The  Lord  gave, 
and  the  Lord  hath  taken  away  ;  blessed  be  the  naaie  of 
the  Lord!" 

To  the  grating  importunity  of  a  fretful  wife  urging  him 
to  renounce  the  maxims  of  his  former  life,  and  to  abjure 
bis  God,  he  answers,  gently  reproving  her  folly  and  im- 
piety, with  meekness  and  patience  unparalleled — "  Thou 
speakest  as  one  of  the  foolish  women  speaketh,:  W  hat ! 
shall  we  receive  good  at  the  hand  of  God,  and  shall  we 
not  receive  evil  ?*' — Sliall  we  place  our  hope  and  trust  in 


i 


38  The  Steadfastness  of  Job, 

God,  only  when  he  bJe^sses  us  with  pn^sperity,  and  crowns 
our  wishes  with  success?  Shall  we  not  also'considHi  liioi 
as  our  heavenly  father,  when  Ik  visits  us  with  affli(  tions^ 
and  chastises  us  for  our  sjood  ^  Slmll  we  trust  in  him  arid 
submit  to  him,  only  when  he  supports  and  protects  us  with 
his  staff?  Shall  we  not  also  trust  in  him,  and  submit  to 
him,  when  he  corrqcts  us  with  his  rod  ? 

Against  the  remonstrances  and  upbraidings  of  his  friends, 
who  considered  his  misfortunes  as  the  vengeance  of  God 
against  his  impiety  and  hypocrisy,  which  they  supposed 
lie  had  covered  with  the  garb  of  religion  and  sanctity,  he 
pleads  the  innocency  of  his  life,  the  integrity  of  his  heart, 
the  uprightness  of  his  intentions  ;  and,  a^^sures  himself  tliat 
whatever  might  be  the  design  of  Almighty  God  in  over- 
whelming him  with  such  a  deluge  of  calamities,  it  could 
not  be  for  the  punishment  of  vice,  becau>^e  he  had  n^ver 
lived  in  it;  nor  for  the  correction  of  evil  tempers  and  pas- 
sions, because  he  had  never  indulged  tf)em.  Upon  the 
most  exact  review  of  his  life,  he  could  not  find  any  rea- 
son to  repent  of  it,  or  wish  his  general  conduct  had  been 
other  than  it  was.  He  therefore  resolves,  that,  though 
his  sufferings  were  so  exceeding  great  as  to  make  him  curse 
the  day  of  his  birth,  and  wish  himself  out  of  exi<^tence; 
he  would  still  live  and  act  upon  his  old  principless — patient 
submission  to  the  will  of  God,  and  firm  trust  and  confi- 
dence in  him,  be  the  consequence  whatever  it  migtit — • 
Though  he  slay  me,  yet  will  I  trust  in  him. 

From  what  has  been  said,  and  particularly  from  the  ex- 
ample of  Job,  let  us  learn  to  fix  our  own  principh  s  and 
regulate  our  own  conduct.  Should  we  see  virtue  and  In- 
tegrity bending  beneath  the  burthen  of  distress,  and  en- 
during every  species  of  misei^  to  which  this  transitory 
life  is  exposed,  reaping  only  calamity  and  reproach  as  the 
fruit  of  its  ways — should  we  see  vice  and  villany  trium- 
phant, exulting  in  prosperity,  and  rejoicing  in  the  full  suc- 
cess of  its  iniquitous  schemes ;  let  us  not  conclude  with 
the  silly  wife  of  Job,  tliat  God  regards  not  the  actions  of 
men — that  trust  and  confidence  in  him  are  vain  and  fruit- 
less— and  that  the  best  thing  we  can  do  is,  to  renounce 


I 


M 


The  Steadfastness  of  Jot.  3d 

both  him,  and  our  intetjrity,  and  to  ajive  ourselves  up  to 
tlio  c(»n(luct  of  knavery  and  hypocrisy,  as  the  more  cer- 
tain way  to  obtain  the  happiness  of  ttie  world  :  Nor,  let 
us  conclude  with  Job's  friends,  that  misfortunes  and  ca- 
lamities are  instances  of  the  vensjeance  of  God;  and  that 
every  man  who  falls  into  disastrous  circumstances,  is  an 
object  of  the  wrath  of  God,  suffering  llie  just  punishment 
of  tiis  wickedness  and  hypocrisy.  But,  let  us  remember, 
that  God,  whose  knowledaje,  and  o;o(>dness,  and  wisdom 
are  infinite,  has  many  ends  to  answer  by  the  various  dis- 
pensations of  his  providence — that  it  is  his  property  to 
bring  good  out  of  evil,  happiness  out  of  misery,  order 
and  regularity  out  of  confusion  and  contention:  And  that 
if  he  permits  virtue  and  integrity  to  be  distressed,  and 
vice  and  villany  to  succeed,  lie  has  some  good  and  gra- 
cious end  to  accomplish,  which  could  no  other  way  be  so 
well  effected  :  And  that  he  will  finally  make  his  righteous- 
ness clear  as  the  sun,  and  his  justice  as  the  noon-day ;  re- 
warding every  one  according  to  his  deeds,  giving  happi- 
ness and  glory  to  the  good,  and  recompensing  infamy  and 
iTiiserv  to  the  wicked. 

Let  it  also  be  the  care  of  every  one  of  us,  through  the 
whole  period  of  life,  so  to  imitate  the  integrity  and  faith 
of  holy  Job,  that  should  distress,  affliction  or  poverty 
come  upon  us,  we  may  be  able  with  him  to  appeal  to  our 
own  hearts,  and  consciences,  in  the  presence  of  God,  for 
the  upriglitness  of  our  intentions  and  designs,  for  the  vir- 
tue and  ntegrity  of  our  actions  and  principles  :  For,  then 
only  may  we  with  equal  confidence,  place  our  hope  and 
trust  in  God,  and  reasonably  expect  liis  support  and  pro- 
tec  tion,  when  like  Job,  we  hold  fast  our  integriiy,  and 
will!  \]\m  resolve.  Though  God  slai/  me,  yet  will  I  trvM 
in  him. 


DISCOURSE  III. 

THE  EXAMPLE  OF  THE  ISRAELITES. 

1  Cor.  X.  11,  12. 

Now  all  these  things  happened  unto  them  for  ensamples :  and 
they  are  written  for  our  admonition,  upon  whom  the  ends 
of  the  world  are  corne^  Wherefore,  let  him  that  ihinkeih 
he  standeth,  take  heed  lest  he  fall, 

J^T.  Paul,  in  the  end  of  the  preceding  chapter,  tells  us, 
that  he  disciplined  himself  by  self-denial ;  so  that,  by  keep- 
ing under  the  appetites  of  the  body,  he  might  obtain  a 
part  in  that  life  eternal  through  Christ,  which  he  preached 
to  others.  He  had  been  called  to  the  profession  and 
preaching  of  the  gospel,  in  a  miraculous  manner.  He 
had  b^en  favoured  with  revelations  from  God,  in  greater 
number,  and  of  a  more  extraordinary  nature  than  any- 
other  Apostle.  He  had  been  taken  up  into  the  third  hea- 
ven, and  there  saw  and  heard  things  which  it  exceeded 
the  power  of  human  nature  to  describe.  He  had  preach- 
ed and  laboured  more,  in  the  propagation  of  the  gospel, 
than  the  other  Apostles  had  done.  He  had  been  assured 
by  God,  that  his  grace  was  sufficient  to  support  him  under 
the  infirmities  and  distresses  of  the  body,  and  all  tempta- 
tions to  which  he  was  liable.  Could  any  man  be  sure  of 
his  salvation,  we  might  reasonably  presume  St.  Paul  had 
obtained  that  assurance.  And  yet  he  disclaims  all  preten- 
sions to  it.  He  continued  still  to  run  his  Christian  race; 
and  so  to  run,  that  he  might  obtain  the  reward  of  it.  He 
Etrove  to  get  the  mastery  over  the  inordinate  passions  and 
appetites  of  his  nature,  that  he  might  obtain  the  incorrup- 
tible crown  of  glory  in  the  life  to  come;  and,  therefore, 
he  kept  under  his  body,  and  brought  it  into  subjection  by 
temperance  and  mortification ;  denying  himself  liberties 

TOL.  11.  F 


42  The  Example  of  the  Israelites. 

which  were  indifferent,  and  in  themselves  innocent  ;  lest 
while  he  "preached  to  others,"  he  himself  "should  be  a 
cast-avvay" — reprobated,  or  rejected  of  God. 

To  the  imitation  of  his  patience  and  self-denial  he  calls 
bis  Corinthian  converts  ;  and  exhorts  them  to  strive  for  the 
mastery  over  unrul/  tempers  and  passions,  as  he  did. 
And  to  encourage  them  by  example,  as  well  as  direct 
them  by  precept,  he,  in  the  tenth  chapter,  sets  before 
them  the  conduct  of  the  Israelites  in  the  wilderness,  and 
the  dreadful  judgments  of  God  which  their  wickedness 
and  obstinacy  brought  on  them.  His  whole  reasoning 
proceeds  on  this  ground  ;  that  the  hopes  of  future  happi- 
ness founded  on  the  promises  of  God,  ought  always  to 
include  obedience  to  what  God  commands ;  because  if  we 
fail  in  our  obedience,  the  promise  is  no  longer  in  force  as 
to  us. 

To  prove  this  point,  he  adduces  the  instance  of  the 
Jewish  Church.  He  mentions  several  of  the  blessings  and 
privileges  God  conferred  on  it,  and  the  great  promises  he 
made  to  it ;  all  which  they  failed  to  obtain,  through  unbe- 
lief and  disobedience,  and  miserably  perished  in  the  wil- 
derness. The  inference  he  draws  ought  to  be  a  warning 
to  us,  lest  any  of  us  be  hardened  through  the  deceitful- 
ness  of  sin,  and  fail  of  entering  into  that  rest  which  is 
promised  to  the  people  of  God,  under  the  gospel. 

The  Jewish  Church,  in  its  time,  was  the  true  Church  of 
God  ;  differing,  indeed,  in  many  things  in  its  oeconomy, 
from  the  Christian,  but  resembling  it  also  in  many  circum- 
stances. That  was  the  oeconomy  of  types,  and  represen- 
tations, and  shadows  ;  the  Christian,  of  substance,  and  re- 
ality, and  truth.  St.  Paul  frequently  calls  those  types 
and  shadows  by  the  name  of  the  reality  which  they  repre- 
sented. The  Jews  he  calls  our  ancestors  or  fathers,  though 
they  were  so,  only  in  a  figurative,  or  in  a  spiritual  sense — 
having  been  in  the  family  or  Church  of  God,  and  having 
bad  a  right  to  the  blessings  of  his  covenant,  before  us. 
The  rock  which  gave  them  water  at  Horeb,  he  says,  was 
Christ ;  that  is,  a  figure  or  type  of  Christ. 

But  we  will  take  a  nearer  view  of  the  discourse  which 


m 


The  Example  of  the  Israelites,  43 

introdiicelh  the  text ;  and  by  which,  St.  Pan!  excites  the 
Corinthians  to  diligence  and  care  in  their  Christian  profes- 
sion. 

"  I  would  not  that  ye  should  be  ij^norant,  how  that  all 
our  fathers,"  the  Church  of  Israel,  "  vverejnnder  the  cloud, 
and  all  passed  through  the  sea  ;  and  were  all  baptised  un- 
to Moses,"  their  appointed  conductor  and  mediator,  "in 
the  cloud,  and  in  the  sea;"  that  is,  they  were  baptised 
figuratively  into  the  covenant  God  made  with  them,  and 
into  the  belief  of  the  doctrines  taught  by  Moses  at  God's 
command.  Accordingly,  this  covenant  was  formally 
made;  and  the  Law,  containing  the  peculiar  doctrines  of 
it,  published  a  short  time  after,  at  Mount  Sinai. 

St.  Paul  considered  the  Israelites  being  under  the  cloud 
and  passing  through  the  sea,  as  figures  of  Clnistian  Bap- 
tism. And  their  going  into  th*e  bed  of  the  Red  Sea,  and. 
coming  again  up  out  of  it,  had  a  resemblance  of  the  mode 
of  administering  Baptism  by  immersion,  it  was  also  be- 
lieved by  the  Jevi^s,  that  their  fathers  were  baptised  in  the 
desert,  and  admitted  into  covenant  with  God,  before  the 
giv-ing  of  the  Law.'^  To  this  opinion  of  theirs  the  apostle 
probably  alludes,  and  thence  draws  the  figure  ol  Christian 
Baptism. 

But,  to  understand  how  this  Baptism  was  typified  by 
tjieir  being  under  the  cloud,  it  will  be  necessary  to  ad- 
Tert  to  the  several  uses  which  the  cloud  served.  One  was 
to  direct  their  marches;  and  this  it  did  as  a  pillar  or  co- 
lumn going  before  them.  Another  use  was  to  illuminate 
their  horizon  in  the  night,  that  they  might  have  light  to 
march  on  their  journey,  when  God  gave  them  notice  by 
putting  the  cloud  in  motion  ;  or  to  go  about  their  camp, 
when  they  rested.  Thus  we  read,  that  "  the  Lord  went 
before  them  by  day,  in  a  pillar  of  a  cloud,  to  lead  them 
the  way  ;  and  by  night,  in  a  pillar  of  fire,  to  give  them 
light. "t  A  third  use  was  to  cover  them  by  its  shade  from 
the  intense  heat  of  the  sun  on  the  sands  of  the  wilderness, 
where  there  are  neither  trees  nor  verdure,  but  in  particu- 
lar places.    "  He  spread  a  cloud,"  saith  the  Psalmist,  "for 

*  araimonides,  according" to  Peccck,  g-lves  this  account,         f  Exod.  xH).  ?.\. 


44  The  Example  of  the  Israelites, 

a  covering ;  and  fire  to  give  light  in  the  night."*  A  fourth 
use  was  to  be  a  defence  against  their  enemies.  Thus  the 
cloud  stood  betwixt  the  host  of  Israel  and  the  Egyptians, 
giving  a  bright  light  to  the  former,  but  being  impenetra- 
ble darkness  to  the  latter.f 

The  cloud,  then,  was  to  them  a  perpetual  indication  of 
the  presence,  power,  and  protection  of  Almighty  God — 
It  covered  them  from  inclement  heat;  it  directed  and  .illu- 
minated their  path  and  their  camp  ;  and  it  surrounded  and 
guarded  them  against  the  assaults  of  their  enemies.  As, 
therefore,  their  passing  through  the  sea  was  a  figure  of 
our  baptismal  washing  with  water;  so  their  being  under 
the  cloud  was  a  figure  of  our  baptism  with  the  Holy 
Ghost  administered  in  the  Christian  Church,  by  the  rite  of 
Confirmation  or  laying  on  of  hands,J  which  is  the  full 
completion  of  Christian  Baptism. 

The  Jews  acknowledge,  that  the  cloud  of  glory  signi- 
fied and  represented  the  Spirit  of  God.^  This  Spirit  pro- 
tects us  Christians,  (to  whom  he  is  given  through  the  me- 
diation of  Christ,  into  whose  name  we  have  been  bapti- 
sed,) under  the  temptations  and  persecutions  which  come 
on  us  in  the  wilderness  of  this  world,  which,  without  his 
support,  would  overcome  and  destroy  us  ;  even  as  the 
beat  of  the  sun  would  have  overpowered  and  destroyed 
the  Israelites  in  the  desert,  had  not  the  cloud  been  inter- 
posed for  their  protection.  The  Holy  Spirit  is  also  a  de- 
fence against  our  spiritual  enemy,  eminently  called  the 
evil  one,  the  destroyer;  so  that  he  shall  not  assault  ue, 
"  above  that"  we  "  are  able  to  bear."  He  likewise  is 
the  guide  in  our  Christian  journey  ;  preventing,  or  going 
before  us,  and  leading  us  in  the  w  ay  to  the  heavenly  Ca- 
naan. Lastly,  He  is  "  a  lamp  unto"  our  ''  feet,  and  a 
light  unto"  our  "  path,"  that  we  may  not  walk  in  dark- 
ness, and  stumble,  and  fall ;  but  may  have  the  light  of  di- 
vine truth,  while  we  sojourn  in  this  world,  to  direct  our 
feet  in  the  way  of  God's  commandments. 

Rightly,  therefore,  did  the  Apostle  point  out  the  pas- 
gage  of  the  Israelites  through  the  Red  Sea,  and  their  be- 

*  Psalm  cv.  39.        f  Exod.  xiv.  30.        A  Heb.  yi.  2.        ^  Masius  on  Josh.  i. 


The  Example  of  the  Israelites.  45 

in^  under  the  guidance  and  protection  of  the  cloud  in 
tlie  wilderness,  as  figures  and  types  of  Baptism  with  Wa- 
ter and  the  Holy  Ghost,  under  the  dispensation  of  Christ. 

Let  us  now  pass  on  to  the  next  verses — "  And  did  all 
eat  the  same  spiritual  meat;  and  did  all  drink  the  same 
spiritual  drink,"  which  Christians  do  eat  and  drink.  The 
Apostle  undoubtedly  refers  to  the  Manna,  and  water 
from  the  rock,  with  which  the  Israelites  were  sustained 
in  the  wilderness.  And  we  have  the  testimony  of  Christ 
himself,  tliat  the  Manna  was'a  type  of  him  who  is  "  the 
living  bread  which  came  down  from  heaven  ;"  which  bread 
he  declareth  himself  to  be :  and  that  "  if  any  man  eat 
of  this  bread,"  (his  flesh  which  he  would  give  for  the  life 
of  the  world)  "  he  shall  live  for  ever ;"  and  he  would 
."  raise  him  up  at  the  last  day."*  The  Apostle  calls  the 
Manna  which  the  Israelites  did  edii,  spiritual  meat ;  be- 
cause, though  it  was  a  bodily  substance,  it  might,  by  the 
appointment  of  God,  be  the  food  of  the  soul  to  them 
who  ate  it  with  faith  in  the  providence  and  promises  of 
God.  For  the  same  reason,  he  calls  the  water  which  flow- 
ed from  the  rock,  spiritual  drink.  And  we  have  his  au- 
thority for  saying,  that  the  rock,  from  which  this  spiritual 
water  flowed,  rvas  Christ ;  that  is,  a  figure  or  type  of 
Christ :  consequently,  the  water  was  the  figure  or  type  of 
that  "  living  water"  which  Christ  giveth  unto  us  ;t  that  is, 
of  all  the  blessings  of  his  Holy  Spirit.  And,  as  all  those 
blessings  were  obtained  for  us  by  the  shedding  of  Christ's 
blood  ;  therefore  was  the  water,  which  flowed  from  the 
rock  in  Horeb,  a  lively  and  expressive  figure  of  the  blood 
of  Christ  poured  out  on  the  cross  for  the  sin  of  the  world. 

It  is  scarcely  possible  to  read  St.  Paul's  account  of  the 
Baptism  of  the  Israelites  in  the  sea  and  in  the  cloud,  with- 
out perceiving  the  allusion  he  has  to  the  Christian  Sacra- 
ment of  Baptism.  Nor  can  we  attend  to  his  account  of. 
the  Manna,  and  the  water  which  flowed  from  the  rock, 
which  he  calls  the  same  spiritual  meat  and  drink  of  which 
Christians  partake,  without  seeing  the  allusion  he  must 
have  intended  to  the  other  Sacrament    of  the  Christian 

*  S€e  Cl>ri»t'»  di»cour»«,  John  vi.  f  Jolin  ir.  10. 


46  The  Example  of  the  Israelites, 

Church,  the  Holy  Eucharist,  or  Communion  of  the  body 
and  blood  of  Clirist.  Ey  the  Manna  and  the  Water,  the 
Israelites  were  preserved  from  famishing  in  the  barren  and 
dry  wilderness :  and,  by  the  body  and  blood  of  Christ, 
truly  represented  and  exhibited  l)y  the  consecrated  bread 
and  the  cup  of  the  Eucharist,  our  spiritual  famine  in  this 
world  is  prevented,  and  our  souls  refreshed  by  the  love 
and  grace  of  God  through  Christ.  They  who  ate  of  that 
spiritual  meat,  and  drank  of  that  spiritual  drink,  with  de- 
pendence on  God's  providence,  and  faith  in  his  promises, 
found  them  conducive  to  their  spiritual  comfort,  and  growth 
in  grace,  and  all  holy  tempers.  And  when  we  receive  the 
Holy  Communion  with  faith  in  the  promises  of  God,  and 
in  the  atonement  of  Christ ;  we  do,  in  virtue  and  elTect, 
receive  the  body  and  blood  of  Christ,  the  true  bread 
which  came  down  from  heaven,  and  drink  that  living  wa- 
ter, which  shall  be  in  us  "  a  well  of  water  springing  up 
into  everlasting  life."*  The  manna  came  down  from  hea- 
ven, and  is  called  the  food  or  bread  of  angels;  and  Christ 
fcaith  of  his  body,  that  it  is  the  true  bread  which  came 
down  from  heaven,  and  giveth  life  to  the  world.  The 
rock,  the  figure  of  Christ,  poured  out  its  water  when  mi- 
raculously cleft  by  a  stroke  of  the  rod  of  Moses,  to  the 
preservation  and  refreshment  of  the  host  of  Israel  perish- 
ing with  thirst.  And  when  the  Saviour's  side  was  cleft 
and  torn  by  the  soldier's  spear,  *'  forthwith  came  thereout 
blood  and  water,"  to  the  refreshment  and  preservation  of 
man,  perishing  with  spiritual  thirst,  in  the  barren  desert 
of  sin  and  iniquity .f 

*  John  iv.  14 

f  In  commemoration  of  the  blood  and  water  which  flowed  from  our  Saviour*? 
side  when  pierced  with  the  spear,  the  Christian  Church  universally  administered 
the  Sacrament  of  the  blood  of  Christ  in  a  mixed  cup  of  wine  and  water,  till  the 
reformation,  when  the  Genevans  (1  believe  first)  departed  from  this  primitive  prac- 
tice. The  otlier  Reformers  on  the  continent  generally  followed  their  example, 
merely  as  it  should  seem,  to  get  as  far  as  possible  from  the  Chmxh  of  Rome.  But 
in  justification  of  the  practice  it  may  be  observed,  tliat  as  our  Saviour  instituted 
the  Holy  Eucharist  immediately  after  the  celebration  of  the  Passover,  the  cup 
which  he  took  was  the  last  paschal  cup,  called  the  cnp  of  blessing,  because  the  masr 
ter  of  the  family  used  to  bless  it.  This  cup  la  well  known,  from  the  testimony  of 
Jewish  writq^-s,  to  have  been  a  mixture  of  wine  and  water.  Of  this  mixed  cup  our 
Saviour  said.  This  is  my  blood  which  is  shed  for  you.  All  the  old  Liturgies  of  the 
CSiurch  now  extant,  Greek,  Latin,  and  African,  direct  the  Eucharist  to  be  celebra- 


The  Example  of  the  IsraeUles.  47 

Tiioui^li  so  many  and  so  great  favours  had  been  confer- 
red on  the  Israelites;  "  with  many  of  them,"  saith  the 
apostle,  "  God  was  not  well  pleased;  for  they  were  over- 
thrown" by  liim,  "in  the  wilderness."  He  then  mentions 
some  of  the  crimes  by  which  they  lost  the  favour  of  God, 
and  drew  dow^n  his  judgments  on  them  to  tlieir  utter  de- 
struction. But  first  he  puts  us  in  mind,  that  '*  all  these 
things  are  our  examples  ;  to  the  intent,  we"  who  sitccee-d 
them  in  tlie  flavours  and  blessings  of  God,  "  should  not 
lust  after  evil  things,  as  some  of  them  also  lusted" — un- 
gratefully murmuring,  and  demanding  flesh  from  God  to 
gratify  the  craving  of  appetite,^^  when  he  had  already  giv- 
en them  food  sufficient  for  health  and  support,  in  the  man- 
na which  he  rained  down  on  them.  At  their  desire,  God 
brought  them  quails,  and  rained  flesh  upon  them,  as  thick 
as  dust.  "  But,  while  the  meat  was  yet  in  their  mouths, 
the  heavy  wrath  of  God  came  upon  them,  and  slew  the 
wealthiest  of  them,  and  smote  down  the  chosen  men  that 
were  in  Israel."t 

"  Neither  be  ye  idolaters,  as  were-some  of  them" — eat- 
ing of  the  sacrifices  offered  to  idols,  and  thereby  acknow- 
ledging them  as  their  God — "As  it  is  written.  The  people 
sat  down  to  eat  and  to  drink"  of  the  sacrifices  dflfered  to 

ted  in  the  mixed  cup.  All  the  old  writers,  who  mention  the  subject,  speak  of  th« 
cup  as  mixed.  And,  as  the  practice  of  the  mixture  can  be  traced  up  to  Justin  Mar*- 
lyr,  and  was  the  universal  usage  of  the  Church  in  his  time,  there  is  no  doubt  of  its 
being"  derived  from  the  Apostles.  In  the  New  Testament,  the  cup  is  always  called 
expressly  by  that  name,  and  never  called  7ei7ie  simply.  To  cite  pai'ticularly  the  au- 
thorities of  the  old  Liturg-ies  and  Writers  would  take  up  too  much  room.  I  shall 
therefore  content  niyself  with  observing",  that  tlie  first  English  Liturgy  of  Edward 
VI.  directed  the  Communion  to  be  administered  with  a  mixed  cup.  And  that  when 
that  mode  was  altered  by  a  second  reformation  in  the  same  reign,  it  was  probably 
omitted  in  compliance  with  the  sentiments  of  Calvin  and  Beza,  and  hi  hopes  that 
the  foreign  Protestants  would  unite,  and  make  one  Church  with  the  Church  of  Eng- 
land. In  this,  however,  they  were  mistaken.  This  last  Prayer-Book  of  Edward 
VI.  never  had  any  Ecclesiastical  authority  to  support  it,  till  the  revision  of  the  book 
under  Charles  11.  but,  during  that  period,  subsisted  on  authoi-ity  purely  regal  and 
parliamentary.  ' 

Whoever  wishes  to  examine  into  this  matter,  may  consult  Dr.  Brett's  Disserta- 
tion on  the  Old  Liturgies,  p.  348,  &c.  Bishop  Hicke's  Preparatory  Discourse  to 
the  Rights,  &c.  edit.  iii.  p.  63.  Mr.  Tliorndike's  Weights  and  Measui-es,  p.  159. 
Dr.  Heylin,  Antidotum  Lincolnicnse,  p.  110.  To  whom  maybe  added,  Mr.  Bing- 
ham, and  Mr,  Johnson's  Unbloody  Sacrifice.  And  also,  Reasons  for  restoring  some 
Prayers  and  Directions,  as  they  stand  in  the  Communion  Service  of  tlie  first  Eng-- 
lish  Reformed  Liturgy  ;  with  its  defence,  vindication,  &6. 

*  Num.  xi.  f  Psalm  cv.  40.    Ixxviii.  28,  31. 


48  The  Example  of  the  Israelites. 

the  golden  calf,  "  and  rose  np  to  play"  and  dance  in  horior 
to  it,  after  the  manner  of  the  heathen.  This  caution  was 
particularly  necessary  for  the  Corinthians,  who  seem  to 
have  had  no  scruple  about  eating  things  offered  to  idols,  by 
which  they  avoided  persecution  on  account  of  their  reli- 
gion. In  justification  of  themselves,  they  pleaded,  that 
an  idol  was  nothing  ;  and  that,  therefore,  there  could  be 
no  harm  in  eating  what  had  been  offered  to  it.  To  this 
the  apostle  replies,  that  though  an  idol  be  nothing;  yet 
eating  of  sacrifices  offered  to  it,  was  worshipping  it,  and 
acknowledging  it  to  be  our  God — That  the  devil  was  the 
author  of  idol-worship  ;  and  that  the  sacrifices  offered  to 
the  idol  were  in  reality  offered  to  devils.  It  was,  there- 
fore, a  renouncing  of  their  God  and  Saviour,  and  giving 
his  glory  to  evil  spirits,  and  to  the  works  of  men's  hands — ' 
an  abomination  to  be  abhorred  of  all  Christian  people.^' 

"Neither  let  us  commit  fornication  as  some  of  them 
committed;"  namely,  at  the  sacrifices  of  Baal-peor; 
"  and,"  by  the  judgment  of  God,  "  fell  in  one  day  three 
and  twenty  thousand."  The  necessity  of  this  admonition 
to  those  to  whom  the  apostle  was  writing,  appears  from 
the  proneness  of  the  Corinthians  lo  the  crime  he  reproved. 
Of  this  we  have  several  intimations  in  his  two  Epistles  > 
particularly  \yhen  he  says,  "  Lest  when  I  come,  I  shall  be- 
wail many  which  have  sinned  already ;  and  have  not  re- 
pented of  the  uncleanness,  and  fornication,  and  lascivious- 
iiess  which  they  havecommitted."t 

"  Neither  let  us  tempt  Christ,  as  some  of  them  also 
tempted"  him,  "  and  were  destroyed  of  serpents."  In  the 
history  to  ^vhicli  this  relates,  we  find,  that  "  the  people 
spake  against  God,  and  against  Moses;  Wherefore  have 
ye  brought  us  up  out  of  Egypt,  to  die  in  the  wilderness? 
for  there  is  no  bread,  neither  water ;  and  our  soul  loatheth 
this  light  bread.  And  the  Lord  sent  fiery  serpents  among 
the  people,  and  they  bit  the  people  ;  and  much  people  of 
Israel  died."t  The  murmuring  of  the  people  against  God, 
their  distrusting  his  providence  and  power,  and  despising 
the  provision  of  manna  he  had  made  for  them,  is,  by  the 

*  1  Cor.  X.  18.  Sec.         t  2  Cor.  xii.  21.        ^  Num.  xxl.  5,  6. 


1 


The  Example  of  the  Israelites*  48 

apostle,  called  tempting  of  Christ.  And  from  hence  an 
argument  has  been  drawn  to  prove  the  divinity  of  Christ — 
that  he  was  the  Lord  who  brought  the  Israelites  out  of 
Egypt;  who  published  the  law  from  mount  Sinai;  who 
gave  Ihem  manna  from  heaven,  and  w  ater  from  the  rock ; 
who  led  them  through,  and  supported  them  in  the  wilder- 
ness ;  who  drove  the  Canaanites  before  them,  and  finally 
settled  them  in  their  country :  and  that  he  is  the  very  God 
Jehovah  whom  they  worshipped. 

By  their  tempting  God  is  meant  their  requiririg  further 
and  greater  instances  of  his  power,  when  he  had  already 
done  what  was  sufficient,  which  ought  to  have  convinced 
them  that  he  was  the  Almighty  God,  infinite  in  power 
and  goodness.  Their  doubting  of  the  power  of  God  to 
provide  them  with  bread  in  the  wilderness,  when  they 
confessed  he  had  brought  water  out  of  the  dry  rock  to 
relieve  their  necessity,  is  called  by  the  Psalmist,  tempt- 
ing God.^ 

"  Neither  murmur  ye,  as  some  of  them  also  murmured, 
and  were  destroyed  of  the  destroyer."  Wh^n  the  spies, 
who  were  sent  to  examine  the  state  of  the  country  of  Ca- 
naan and  of  its  inhabitants,  returned,  and  represented  the 
country  as  too  strong  for  them  to  conquer,  the  people  were 
discouraged,  and  "  murmured  against  Moses,  and  against 
Aaron  ;"  and  said,  "  Would  God  that  we  had  died  in  the 
land  of  Egypt;  or  would  God  we  had  died  in  this  wilder- 
ness. And  they  said  one  to  the  other.  Let  us  make  a  Cap- 
tain, and  let  us  return  into  Egypt."t  For  their  punish- 
ment, God  sent  a  plague  among  them — the  angel  ot  death 
— the  destroyerj — "him  that  had  the  powder  of  death,  that 
is,  the  Devil."^  And  all  the  men,  w  ho  had  been  to  ex- 
amine the  country,  died  in  the  plague,  except  Caleb  and 
Joshua ;  who  had  not  joined  in  their  report,  nor  discoura- 
ged the  people,  but  had  believed  the  Lord  and  trusted  in 
his  power.ll 

At  this  time,  also,  though  God  withdrew  the  plague, 
at  the  intercession  of  Moses,    and  did  not  destroy  the 

*  Psalm  lixvlii.  19,  f  Num.  xiv.  2, 4.  i-  II?b.  x-4.  28, 

f^  Heb.  ii.  14.  If  Num.  xiv.  Z7,  3S. 

vot.  If.  G 


50  The  Example  of  iJie  IsraeliUs. 

whole  congregation;  yet  in  his  anger  he  deteraiined  that 
none  of  those  wlio  came  up  out  of  Egypt,  "  from  twenty 
years  old  and  upr.ard,"  should  enter  into  rest  in  Canaan; 
l3Ut  should  die  in  the  wilderness,  as  they  had  wished;^ 
being  unworthy,  through  obstinate  unbelief,  to  be  made 
partakers  of  his  promises. 

"  Now  all  these  things  happened  to  them  for  ensamples" 
to  us,  "  and  they  are  written  for  our  admonition,  upon 
whom  the  ends  of  the  world  are  come." 

By  "  the  ends  of  the  world,"  is  meant  the  last  dispen- 
sation of  God  to  man.  The  Jews  divided  the  duration  of 
the  world  into  three  periods,  which  they  called  ages.  The 
tirst  was  the  Patriarchal  age  or  dispensation,  which  con- 
tinued to  the  giving  of  the  Law.  The  second  was  the 
age  of  the  Law ;  and  the  third  was  the  age  after  the  Law, 
or  the  age  of  Messiah.  This  dispensation  they  called  the 
last  age — the  end  of  the  ages;  because  no  dispensation 
was  to  succeed  ;  but  the  end  of  the  world  was  lo  come, 
when  the  dispensation  of  Messiah  sljould  cease. 

According  to  the  text,  the  design  of  God  in  having  the 
crimes  of  the  Israelites  intlie  wilderness  recorded,  togeth- 
er with  the  judgments  with  whieh  they  were  punished, 
was,,  that  they  might  be  examples  and  admonitions  to  his 
Church,  in  after  times;  particularly  to  those  who  live  un- 
der the  last  dispensation  of  God,  the  age  of  Messiah. 
And  the  lesson  we  are  to  learn  from  them  is,  not  to  "lust 
after  evil  things,  as  they  also  lusted;"  nor  to  "be  idola- 
ters," nor  "  conimit  fornication,"  nor  "  tempt  Christ,"  nor 
"murmur"  at  the  dispensations  of  God;  of  all  w'hich 
crimes  some  of  them  were  guilty  ;  lest  we  be  rejected  of 
God,  as  they  were ;  ancl  he  determine  with  regard  to  us, 
as  he  did  with  regard  to  them,  that  we  shall  not  enter  into 
his  rest — the  heavenly  Canaan — ^^the  rest  reserved  for  "  the 
people  of  God."t 

From  the  example  of  the  Israelites,  we  may  also  learn, 
that  the  covenanted  privileges  which  God  gives  to  men,  are 
not  only  the  objects  of  their  faith,  but  imply  obligations 
of  obedience  to  what  God  commands;  and  that  without 

*  Num.  xiv.  28,  29.  f  Hcb.  iv.  9. 


The  Example  of  the  IsratlUes,  51 

both  faitli  and  obedience  on  our  part,  they  will  fail  and 
be  lost  to  us.  We  may  leaiji  also,  that  the  greater  those 
priv^ileges  and  mercies  are,  the  greater  ought  to  be  our 
gratifude ;  the  stronger  our  faith  ;  the  more  punctual,  and 
cheerful,  and  steady  our  obedience.  That  the  mercies 
and  promises  of  the  Cliristian  covenant  are  greater  and 
more  precious  than  those  of  the  Jewish,  cannot  be  doubt- 
ed ;  and  the  greater  and  more  dreadful  will  be  our  pun- 
ishment, if  we  be  faithless  and  disobedient  under  them  : 
For  if  God  spared  not  his  old  people  who  sinned  under 
less,  how  can  we  expect  he  wilt  spare  us,  if  we  sin  under 
greater  advantages  ?  In  this  Scripture,  then,  we  see  ^*  the 
goodness  and  severity  of  God  :  on  them  which  fell"  in  the 
wilderness,  "severity;  but  towards"  us,  "goodness,"  (in 
causing  their  example  to  be  recorded  for  our  admonition) 
"  if"  we  "  continue  in  his  goodness  ;  otherwise'*  we  "  also 
shall  be  cut  off."^^^ 

It  will  now  be  easy  to  assign  the  meaning  of  the  latter 
verse  of  the  text ;  "  Wherefore,  let  him  that  thihketh  he 
standeth,  take^heed  lest  he  fall."  "  Let  him" — let  every 
Christian-—"  thatthinketh  he  standeth"  high  and  securely 
in  the  favor  of  God,  and  that  there  is  no  danger  of  losing 
it  by  his  own  ill  conduct,  "  take  heed  lest  he  fall"  from  it, 
through  want  of  faith  in  GodV  promises,  or  by  disobedi- 
ence to  his  commands. 

The  Israelites  who  came  out  of  Egypt  w  ere  once  as  tru- 
ly the  Church,  or  chosen  people  of  God,  as  we  are  now. 
They  had  entered  into  covenant  with  God,  as  well  as  we 
have.  He  promised  their  fathers  to  bring  their  children 
into  the  land  of  Canaan,  and  give  it  to  them  for  a  posses- 
sion. He,  therefore,  brought  them  out  from  their  oppres- 
sion in  Egypt  with  a  "  mighty  hand,"  and  by  "great signs 
and  wonders;  He  parted  the  Red  Sea,  and  made  a  pas- 
sage for  them  through  it  on  dry  land  ;  He  published  his 
Law  to  them,  at  Sinai,  from  the  midsC  of  thunders,  and 
lightnings,  and  earthquakes  ;  Fie  satisfied  them  with  man- 
na, when  they  were  hungry  ;  and  when  they  were  thirsty, 
with  water  from  the  rock;  He  directed  their  marches  by 

*  Eom.  xi,  22. 


52  The  Example  of  the  Israelites, 

the  pillar  of  a  cloud ;  illuminating  their  camp  by  its  shin- 
ing, and  spreading  it  over  their  whole  host,  to  guard  them 
from  the  heat  of  the  sun,  and  from  the  attacks  of  enemies. 
They  murmured  ;  they  distrusted  his  power;  they  did  not 
believe  his  promises;  they  disobeyed  his  commandments  ; 
and  he  cast  them  off—"  He  sware  in  his  wrath,  that  they 
should  not  enter  into  his  resf'-r—and  they  perished  in  the 
wilderness. 

And  now,  what  greater  security  have  we  of  inheriting 
the  promises  of  God,  than  the  Israelites  had  ?  Theirs  were 
*'  (he  adoption,  and  the  glory,  and  the  covenants,  and  the 
giving  of  the  law,  and  the  service  of  God,  and  the  promi- 
fies.'"^  They  had,  therefore,  the  same  security  which  we 
have :  yet  they  failed ;  and  failed  through  unbelief  and 
disobedience :  And  are  not  unbelief  and  disobedience  as 
great  crimes  in  a  Christian,  as  they  were  in  an  Israelite  ? 
Or  hath  God  changed  his  nature,  and  will  now  overlook 
crimes  in  Christians,  which  he  formerly  punished  severely 
in  the  Israelites  ? 

God  does  not  change  his  mind,  nor  alter  his  purpose. 
His  promises  are  "  yea,  and  amen" — sure  and  certain. 
They  are  made  to  the  faithful  and  obedient ;  and  if  the 
unbelieving  and  disobedient  fail  to  obtain  them,  it  is  be- 
cause they  want  that  faith  and  obedience  on  which  the 
promises  are  grounded.  Let  us,  then,  learn  instruction 
from  the  lesson  which  the  apostle  endeavours  to  teach  us, 
by  setting  before  us  the  conduct  and  punishment  of  the 
old  Israelites— the  lesson  of  faith  and  obedience  to  God. 

We  have  sufficient  authority  to  say  that  the  Church  of 
the  Israelites  was  typical  of  the  Church  of  Christ — Their 
redemption  from  Egypt,  of  our  redemption  from  sin  and 
satan — Their  baptism  "in  the  cloud  and  in  the  sea,  of  our 
baptism  with  water  and  the  Holy  Ghost— Their  manna  and 
water  from  the  rock,  of  the  Christian  Eucharist,  or  com- 
inunion  of  the  body  and  blood  of  Christ — Their  journey- 
ings  in  the  wilderness,  of  our  pilgrimage  in  this  world-— 
and  the  promised  land  of  Canaan,  of  the  heavenly  king- 
dom of  our  Redeemer.    I  would  to  God  there  was  no  re- 

*  Rom.  ix.  4 


The  Example  of  the  Israelites.  53 

semblance  between  their  unbelief  and  disobedience,  and 
ours.  The  holy  apostle,  however,  thought  his  Corinthian 
converts  to  be  in  danger  of  similar  judgments,  because  he 
saw  them  guilty  of  simijar  crimes.  He,  therefore,  ^Yarn~ 
ed  them  of  their  danger ;  and  in  warning  them,  he  hath 
warned  us  also.  Happy  will  it  be  for  us,  if  we  pay  atten- 
tion to  his  warning,  and  govern  ourselves  by  his  admoni- 
tion. Consider,  therefore,  the  similarity  of  their  situa- 
tion, and  ours  ;  and  act  accordingly.  But  remember,  we 
are  not  travelling  to  an  earthly,  but  to  a  heavenly  Canaan ; 
and  if  we  fail  of  entering  into  it,  terrible  indeed  will  be 
the  failure. 

What  St.  Paul  hath  said  in  the  context,  did  not  arise 
from  a  transient  view  of  the  subject,  but  from  deliberate 
judgment.  He  produceth  the  same  argument  in  his  Epis- 
tle to  the  Hebrews.  Citing  from  the  ninety-fifth  Psalm, 
"  Wherefore  the  Holy  Ghost  saith,  To-day  if  you  will 
hear  his  voice,  harden  not  your  hearts,  as  in  the  provoca- 
tion, in  the  day  of  temptation  in  the  wilderness,"*  &c. ; 
he  asks,  "  With  whom  was  he  grieved  forty  years  ?  was  it 
not  with  them  that  had  sinned,  whose  carcases  fell  in  the 
wilderness?  And  to  whom  sware  he,  that  they  should  not 
enter  into  his  rest,  but  to  them  that  believed  not  ?  So,  we 
see,  that  they  could  not  enter  in  because  of  unbelief."  In 
the  next  chapter,  he  continues  his  exhortation  in  the  most 
earnest  manner  ;"  Let  us  therefore  fear,  lest  a  promise 
being  left  us  of  entering  into  his  rest" — the  heavenly  Ca- 
naan— "  any  of  you  should  seem  to  come  short  of  it.  For 
unto  us  was  the  Gospel" — the  good  tidings  of  a  rest  for 
the  people  of  God — ^"  preached,  as  well  as  unto  them. 
But  the  word  preached  did  not  profit  them,  not  being 
mixed  with  faith  in  them  that  heard  it."  Let  us  labour,* 
therefore,  to  enter  into  "  that  rest,  lest  any  man  fall  from 
it,  after  the  same  example  of  unbelief."t 

"  Let  him,"  therefore,  that  thinketh  he  standeth,  "  take 
heed  lest  he  fall."  Does  a  man  think,  that  because  God 
hath  adopted  us  for  his  children,  and  made  to  us  the  pro- 
mise of  future  rest  in  the  kingdom  of  heaven,  that  be 

*  Heb.  iii.  7,  &.c.  t  Ileb.  iv.  11.  disobedience, 


64  The  Example  of  the  Israelites. 

cannot  fail  of  obtaining  that  rest?  let  him  know,  that  the 
promise  of  God  is  made  to  the  faithful  and  obedient;  and 
that  unbelief  and  disobedience  will  render  it  vain  with  re- 
gard to  him.  Does  he  think,  that  (let  him  live  as  he  wilJ) 
because  Cinist  hath  made  atonement  for  sin,  and  reconci- 
led God  to  us,  that  therefore  he  cannot  fail  to  obtain  the 
promise  of  that  eternal  life  which  Christ  hath  purchased  ? 
let  him  know,  that  "  without  holiness  no  man  shall  see  the 
Lord ;"  and  that  though  the  promise  of  God  is  certain,  it 
is  made  only  to  those  who  believe  and  obey  God. 


DISCOURSE  IV. 

NO  TEMPTATIONS  UNSURMOUNTABLE  BY  CHRISTIANS. 

1  Cor.  X.  ]3. 

There  halh  no  temptation  taken  you,  hut  such  as  is  common 
to  man :  But  God  is  faithjul,  who  ivill  not  suffer  you  to 
he  templed  above  that  ye  are  able  ;  hut  will  with  the  temp- 
tation also  make  a  way  to  escapCy  that  ye  may  be  able  to 
bear  it. 

HERE  are  two  errors  into  which  Christians,  who  are 
not  well  grounded  in  the  principles  of  their  reliojion,  are 
apt  to  run.  The  one  is  presumption  on  the  promises  of 
God,  which  they  suppose  to  be  so  absolute  that  they  can- 
not fail  to  obtain  them,  be  their  conduct  whatever  it  may. 
Against  this  error  St.  Paul  sufficiently  cautions  us,  when 
he  said,  "  Let  him  that  thinketh  he  standeth  take  heed  lest 
he  fall"-— Let  him  who  thinketh  he  standeth  secure  in  the 
favour  of  God,  take  heed  that  he  forfeit  it  not  by  unbelief 
and  disobedience.  The  other  error  is  dejection  of  spirits, 
and  despondence  at  the  prospect  of  the  temptations  and 
difficulties  that  lie  in  the  way  of  a  holy  and  Christian  life. 
Sensible  of  the  weakness  of  nature,  many  people  suffer 
(he  imagination  to  dwell  on  the  difficulties  that  are  before 
them ;  till  they  persuade  themselves,  that  these  difficul- 
ties are  so.  inevitable,  that  they  cannot  avoid  them,  and 
so  strong  that  they  cannot  resist  them.  This  conclusion, 
iiad  they  nothing  but  their  own  wisdom  and  strength  to 
depend  on,  \Vould  be  perfectly  just,  and  they  would  have 
every  reason  to  dread  all  the  evils  they  so  anxiously  fore- 
bode. Blind  indeed  is  human  wisdom  in  the  things  of 
God  ;  and,  to  resist  temptations,  the  greatest  strength  of 
nature  is  perfect  weakness.  But  to  the  wisdom  and  weak- 
ness of  nature  God  hath  not  left  us.    His  power,  his  grace. 


56       No  Temptations  unsurmounlable  hij  Christians, 

his  Holy  Spirit,  are  our  defence  and  security  in  our  Chris- 
tian warfare.  And  the  holy  Apostle  appeals  to  the  expe- 
rience of  his  Corinthian  converts,  that  no  insupportable 
temptation  had  yet  come  upon  them — none  "  but  such  as 
is  common  to  man,"  and  therefore  such  as  all  men  must 
expect ;  and,  of  course,  such  as  all  men  may,  by  God's 
grace,  endure.  The  same  appeal,  I  trust,  may  be  made 
to  us;  and  every  one  of  us  must  acknowledge  the  justice 
of  it.  If,  then,  God  hath  hitherto  preserved  us  from  in- 
supportable trials,  why  should  we  doubt  that  he  will  con- 
tinue to  preserve  us,  if  we  do  our  duty ;  place  our  trust 
in  him,  and  exercise  that  portion  of  reason  and  grace 
^vhich  he  hath  given  us,  and  make  use  of  those  means  of 
religion  and  holy  living,  which  he  hath  put  in  our  power? 

Besides,  "  God,"  saith  the  Apostle,  "  is  faithful,  who 
will  not  suffer  you  to  be  tempted  above  that  ye  are  able  ; 
but  will,  with  the  temptation,  also,  make  a  way  to  escape, 
that  ye  may  be  able  to  bear  it."  We,  therefore,  are  not 
left  to  the  general  notions  we  have  of  the  goodness  and 
power  of  God  for  the  ground  of  our  faith  in  him,  that  he 
Avill  preserve  us  from,,  or  succour  us  under  severe  tempta- 
tions ;  nor  to  the  bare  testimony  of  our  own  experience, 
that  he  hath,  as  yet,  ever  done  so  :  But  we  have  his  ex- 
press promise,  that  as  he  "  redeemeth  the  soul  of  his  ser- 
vants," so  "  none  of  them  that  trust  in  him  shall  be  des- 
olate."* "But  (he  Lord  shall  help  them,  anddeliver  them : 
He  shall  deliver  them  from  the  wicked" — -not only  the 
wicked  of  this  world,  but  hom  the  wicked  or  evil  one— 
"  and  save  them  because  they  trust  in  him."t  In  these, 
and  in  many  other  places  of  Holy  Scripture,,  we  have  the 
express  promise  of  God  to  confirm  what  is  asserted  iti  the 
text;  and  he  "  is  faithful,"  and  will  faithfully  make  good 
what  he  hath  engaged — that  we  shall  be  protected  against 
all  temptatioFfS  iasupportable  by  human  nature,  so  that 
they  shall  never  come  upon  us ;  or,  we  shall  receive  su- 
pernatural strength  to  enable  us  to  bear  them  ;  or,  a  way 
shall  be  provided  for  us  to  escape  from  them. 

AYhat  the  Apostle  hath  said  in  the  text,  stands  on  the 

*  Psalm  xxxir.  22.  t  Psalra  xxxvii.  40. 


No  Temptations  unsurmouniahle  ty  Christians.       57 

ceiiainty  of  our  being  exposed  to  a  variety'  of  tempta- 
tions in  our  Christian  course.  To  lessen  the  apprehension 
of  this  certainty,  or  of  the  strength  of  those  temptations 
which  we  must  endure,  can  answer  no  good  purpose:  It 
would  only  make  us  more  careless  of  ourselves  and  of  our 
duty,  and  less  watchful  against  the  trials  of  our  faith  and 
patience  which  must  come  upon  us ;  and,  consequently, 
more  liable  to  sink  under  them.  We  will,  therefore,  con* 
sider, 

1.  The  different  kinds  of  temptations  to  which  we  are 
exposed. 

2.  The  sources  from  which  they  rise. 

3.  The  power  we  have  to  resist  and  overcome  them. 
From  all  which  it  will  appear,  that  however  numerous 

and  strong  the  temptations  may  be  which  we  have  to  en- 
counter, God  hath  amply  provided  for  our  security  under 
them ;  and  that  we  have  no  good  reason  for  dejection  or 
despondency  of  spirits,  at  the  prospect  of  them* 

1.  We  are  to  consider  the  various  kinds  of  temptations 
to  which  we  are  exposed. 

The  word  temptation,  though  now  generally  used  to  sig- 
nify excitement  or  solicitation  to  evil,  meems  trial,  or  experi- 
ment;  and  in  Scripture,  persecution  on  account  of  reli- 
gion is  sometimes  expressed  by  it ;  because  such  persecu* 
tion  brings  our  religion  to  the  trial,  and  makes  an  experi- 
ment of  our  faith  and  sincerity  in  it.  In  this  sense  it  is 
used  by  St.  Luke,*  "  These  have  no  root,  which  for  a 
while  believe,  and  in  time  of  temptation  fall  away."  In 
the  parallel  place  of  St.  Matthewf  it  ia,  "  when  tribulation 
OY  persecution  ariseth  on  account  of  the  word,  by  and  by 
he  is  offended."  This,  probably,  is  the  more  precise 
meaning  of  the  word  temptation  in  the  text ;  by  which  the 
apostle  warns  his  Corinthian  converts  of  those  persecutions 
on  account  of  their  religion,  which  were  then  common  in 
the  world,  and  which  they  were  to  expect  both  from  Jew- 
ish and  Gentile  unbelievers  ;  exhorts  them  to  behave  with 
patience  and  confidence  in  God,  should  they  come  o» 

*  rni.  13,  t  m,  n, 

yoL.  ir^  H 


58      No  Temptations  unsurmountablt  hy  Christians. 

them;  and  assures  them,  if  they  did  so,  God  would  sup- 
poi  t  and  deliver  them. 

Sometimes  temptation  signifies  the  troubles  and  afflic- 
tions of  this  life.  With  these  the  servants  of  God  are  fre- 
quently tried  :  Not  because  God  is  ignorant  of  the  state 
of  their  hearts,  but  to  make  them  sensible  of  the  weak- 
ness of  their  nature,  ami  well  acquainted  with  their  own 
spiritual  condition ;  to  exercise  and  strengthen  their  faith 
and  patience  ;  to  set  them  for  examples  to  others ;  to  cor- 
rect whatever  may  be  amiss  in  them ;  to  show  the  pleasure 
be  takes  in  those  who  remain  faithful  to  him,  by  fitting 
them  for  a  brighter  crown  of  glory  in  his  heavenly  king- 
dom. In  this  sense  the  word  is  used  bv  St,  James,  "  Mv 
brethren,  count  it  all  joy  when  ye  fail  into  divers  tempta- 
tions; knowing  that  the  trying  of  your  faith  workelh  pa- 
tience," which  is  the  proper  fruit  of  affliction  that  is  borne 
with  Christian  temper.  Again,  "  Blessed  is  tlie  man  that 
endureth  temptation  ;  for  when  he  is  tried,  he  shall  receive 
the  crown  of  Iife."=* 

Sometimes  temptation  signifies  the  arts  and  excitements 
of  the  evil  one,  the  Devil,  to  draw  us  into  sin.  This  seems 
to  be  the  more  particular  sense  of  the  word  in  the  Lord's 
Prayer,  "  Lead  us  not  into  temptation,  but  deliver  us 
from  evil" — Suffer  us  not  to  fall  into  the  snares  of  the 
devil,  but  deliver  us  from  sin. 

To  temptations  of  all  these  kinds  we  are  liable,  and 
must  expect  to  be  encountered  by  them  all,  in  a  greater 
or  less  degree.  The  state  of  the  world  in  which  we  live 
is  such,  that  persecution  on  account  of  our  religion  must 
be  endured,  especially  by  those  who  *'  will  livej^odly  in 
Christ  Jesus."  The  malice  of  wicked  men  will  exert  it- 
self either  openly  or  secretly  ;  if  not  to  the  injury  of  the 
body  by  direct  violence,  yet  to  the  vexation  of  the  mind 
by  scoffs  and  revilings,  and  to  the  prejudice  of  the  reputa- 
tion by  false  reports  and  wicked  calumnies. 

Nor  can  we  reasonably  hope  to  pass  through  life,  with- 
out suffering  some  of  tlie  troubles  and  afflictions  to  which 
it  is  liable.    The  constant  experience  of  the  world  hath 

*  James  i.  2,  12. 


No  Temptations  unsurmounlable  hy  Christians.      59 

fully  eslablislied  the  trulh  of  the  observation  made  by  ho- 
ly Job,  that  "  man  is  born  to  trouble  as  the  sparks  fly  up- 
ward." Disappointment  of  our  expectations,  damage  of 
our  substance,  loss  of  friends,  sickness  of  body,  vexa- 
tions of  mind,  are  among  the  evils  lo  which  we  are  expo- 
sed, and  mme  of  which  we  must  feel. 

And  who  is  secure  against  the  assaults  of  that  iVdversa- 
ry  who,  armed  with  sublilty  and  inflametl  by  malice,  "goes 
about  as  a  roarinq:  lion,  seeking  whom  he  may  devour  ?" 
While  we  are  subject  to  the  cravings  of  appetite,  and  to 
the  influence  of  the  passions,  v/e  mnst  be  exposed  to  his 
attempts :  And  the  attempts  of  one  who  knows  so  well 
how  to  let  in  excitements  to  sin  upon  us  by  every  avenue, 
to  gild  them  over  with  cunning,  and  to  urge  them  with  art, 
are  always  to  be  dreaded.  By  him  also  the  passions  of 
evil  men  are  inOamed,  and  their  malice  excited,  till  it 
vents  itself  in  persecuting  the  Church  and  servants  of  God  : 
And  he  reiiders  the  troubles  and  afflictions  of  life  more 
bitter,  by  the  impatience  and  despondency  which  he  ex- 
cites in  the  soul. 

2.  Let  us  next  attend  to  the  sources  from  which  these 
temptations  spring. 

It  hath  already  been  noted,  that  one  kind  of  temptation 
proceeds  from  the  devilj  the  great  adversary  of  God  and 
man.  By  this  word  is  meant,  not  only  the  prince,  but 
the  whole  host  of  angels  who  kept  not  their  first  estate, 
but  "  being  lifted  up  with  pride,"  lost  their  heavenly  na- 
ture, and  were  filled  with  malice  and  all  evil.  A  desire  to 
become  independent  of  God,  and  to  stand  in  their  own 
strength  and  power,  seems  to  have  been  the  cause  of  their 
fall.  With  this  bait  they  beguiled  and  caught  the  unhap- 
py parents  of  mankind  ;  and  have  ever  since  been  the  con- 
stant and  successful  tempters  of  their  posterity.  To  re- 
pair the  fall  of  human  nature  which  they  introduced,  and 
to  make-anan  again  capable  of  heavenly  happiness,  was 
the  object  the  Son  of  God  had  in  view  when  he  came  into 
the  world  ;  and  of  all  his  doctrines,  and  miracles,  and  suf- 
ferings. It  must,  therefore,  be  necessary  for  us  to  re- 
nounce the  temptations  and  inspirations  of  the  devil,  be- 


60       No  Temptations  unsurmountable  hy  Christians, 

cause  Ibey  are  contrary  to  the  nature  of  God,  who  is  the 
source  of  all  happiness  ;  they  tend  only  to  that  which  is 
evil ;  and  to  live  according  to  them,  will  make  us  incapa- 
ble of  happiness  in  heaven. 

In  a  larger  sense,  all  sin  and  wickedness  of  every  kind 
and  degree  are  the  works  of  the  devil,  because  he  is  their 
original  author  and  fountain.  In  a  more  particular  sense, 
the  malevolent  passions  of  the  mind,  and  the  actions  which 
proceed  from  them,  anger,  envy,  hatred,  malice,  revenge, 
murder,  are  his  works.  The  crafty,  subtle,  serpentine 
dispositions  and  actions  of  men,  fraud,  cheating,  hypo- 
crisy, lying,  deceiving  with  an  intention  to  injure,  are  al- 
so ascribed  to  him.  Aversion  from  God,  hatred  of  him, 
the  refusal  to  give  him  the  reverence  and  worship  that  are 
due  to  him,  idolatry,  or  the  worship  of  any  thing  besides 
God,  are  particularly  attributed  to  the  devil. 

When  we  are  tempted  to  any  of  these  things,  the  temp- 
tation is  properly  said  to  come  from  the  devil ;  and  our 
duty  requires  that  we  resist  and  renounce  every  inclination 
to  such  tempers  and  actions.  If  we  do  so,  we  really  "  re- 
sist the  devil ;"  and  if  we  do  so,  earnestly  and  faithfully, 
"  he  will  flee  from  us.'*  Nor  let  us  suppose,  that  any 
thing  singular  happens  to  us,  when  we  are  thus  tempted 
by  him ;  but  remember  that  the  "  same  afflictions  and 
temptations"  with  which  we  are  tried,  "  are  accomplished 
in  our  brethren  that  "  are  in  the  world"- — in  all  the  mem- 
bers of  the  Christian  Church. 

The  world  in  which  we  live  is  another  source  of  temp- 
tations. Its  vain  pomp,  the  covetous  desire  of  its  riches^ 
and  the  lust  after  its  magnificence  and  grandeur,  often 
draw  us  from  our  duty,  and  consequently  from  the  true 
road  to  happiness  with  God.  Many  people,  indeed,  make 
the  world  and  its  enjoyments  the  great  business  of  their 
lives,  the  object  of  their  most  passionate  desires.  Difii' 
cult  will  it  be  to  persuade  them  that  the  world  can  be  their 
enemy,  or  that  there  is  any  harm  in  gratifying  to  the  ut- 
most the  tempers  which  spring  from  it.  Well,  however, 
would  it  be  for  them,  if  they  would  pay  some  regard  to 
the  observation  of  their  Saviour,  ^[  Ye  cannot  serve  God 


No  Temptations  iinsurmountahle  hy  Christians.       61 

and  Mammon ;"  and  would  remember,  that  one  apostle 
liath  said,  **  If  any  man  love  the  world,  the  love  of  the 
Father  is  not  in  him  ;"*  and  another,  "  the  friendship  of 
the  world  is  enmity  against  God."t  It  is  also  suggested  to 
tbem,  that  covetousness,  which  is  a  temper  purely  world- 
ly, is  called  Idolatry  ;%  and  that  God  is  said  particularly 
to  abhor  the  covetous.^ 

On  account  of  the  wickedness  of  the  world,  and  its  en- 
mity against  God,  he  hath  called  us  out  of  it,  that  we 
might  not  l^e  defiled  by  it,  and  live  in  that  state  of  enmity 
against  our  Creator  in  which  itlieth  :  And  he  hath  brought 
lis  into  his  Church,  which  is  not  of  the  world,  but  of  him 
who  hath  created  and  redeemed  us  ;  that  in  his  own  fami- 
ly we  might  be  trained  up  in  holiness,  and  made  fit  to  be 
partakers  of  his  heavenly  kingdom. 

Our  duty,  therefore,  requires  us  to  deny  and  keep  under 
the  thirst  for  grandeur  and  magnificence  which  vanity  and 
ambition  inspire  ;  that  greedy  desire  of  riches,  and  confi- 
dent dependence  on  them,  which  draw  the  heart  from  God, 
and  prompt  it  to  look  to  the  world  for  happiness  ;  that 
care  for  this  world,  which  prevents  our  caring  for  the  next; 
and  that  love  for  temporal  things,  which  makes  us  forget 
the  things  that  are  eternal.  Then  may  we  assure  our- 
selves, that  we  shall  get  the  victory  over  the  world,  and 
shall  stand  superior  to  all  its  hopes  and  feara, — God  will 
not  suffer  us  to  be  tempted  by  it,  above  that  we  are  able 
to  bear. 

The  lusts  of  the  flesh  involve  us  in  another  scene  of 
temptation.  By  the  lusts  of  the  flesh  are  meant  the  appe- 
tites which  belong  to  the  body.  These,  though  not  direct- 
ly sinful  in  themselves,  lead  men  into  all  the  sins  of  impu- 
rity and  sensuality.  The  love  of  pleasure  is  so  strong  in 
us,  that,  spurning  the  restraints  of  reason  and  religion,  we 
fceek  it  where  it  is  not  to  be  found — in  extravagance  and 
excess.  Under  the  restraint  of  reason  and  religion,  the 
appetites  of  the  body  are  not  only  innocent  in  themselves, 
but  necessary  to  our  well-being.  Excess,  therefore,  in  the 
indulgence  of  bodily  appetites,  is  what  we  are  particular- 

*  1  Jolm  ^  15.        t  James  It.  4.        i  Celos.  iii.  5.        §  Psalm  x.  3. 


62      No  Temptations  unsurmountahle  by  Christians, 

ly  to  guard  against.  Every  instance  and  degree  of  sen- 
sual indulgence  which  reason  disallovrs,  or  which  the  law 
of  God  prohibits,  must  be  forborne,  because  "  fleshly  lusts 
war  against  the  soul  ;"*  because,  also,  "  they  who  do  the 
works  of  the  flesh,  shall  not  inherit  the  kingdom  of  God."t 

Thus  are  we  every  "way  exposed  to  temptations,  not 
only  from  our  enemies  who  are  without,  but  from  ene- 
mies also  who  are  among  "  them  of  our  own  household." 
With  the  power  of  the  evil  oncy  him  who  in  the  Scripture 
and  by  the  Church  is  emphatically  called  the  enemy,  are 
combined  the  force  and  impetuosity  of  our  passions  and 
appetites ;  and  powerful  indeed  must  be  the  temptations 
of  the  adversary,  when  our  own  hearts  are  by  nature,  pos- 
sibly too  by  habit,  disposed  to  favour  his  solicitations. 
Let  us  then  consider, 

3,  The  power  we  have  to  resist  and  repel  them. 

Against  a  confederacy  so  strong,  and  under  the  direc- 
tion of  an  artful  managci  instigated  too  l)y  malice  and 
envy,  our  own  ability  can  do  but  litlle,  for  our  strength 
is  only  weakness.  But  the  goodness  of  our  God  hath  pro- 
vided strength  for  us  fully  sufficient  for  our  necessities, 
even  the  power  of  his  own  most  Holy  Spirit,  whom  he 
hath  given  to  his  church,  the  mystical  body  of  his  Son ; 
and  through  the  church,  to  every  member  of  it.  This 
Spirit,  Christ  promised  to  his  apostles  under  the  character 
of  the  Comforter,  who  was  to  abide  with  themy  and  conse- 
quently with  his  church  to  the  end  of  the  world;  to  lead 
them  into  all  truth;  to  support  them  under  adversity;  to 
secure  them  against  the  whiles  of  the  devil;  and  to  renew 
and  sanctify  their  hearts.  This  promise  was  most  gra- 
ciously fulfilled,  when,  on  the  day  of  Pentecost,  he  de- 
scended in  a  bodily  shape,  like  to  cloven  tongues  of  fire, 
on  the  heads  of  the  Apostles,  and  of  the  other  Christians 
who  were  assembled  with  them.  To  this  Holy  Spirit,  St. 
John  had  reference,  when  he  said,  "  Greater  is  he  that  is 
in  you,  than  he  that  is  in  the  world."t  To  the  power  of 
this  J3ivine  Being,  St.  Paul  had  regard,  when  he  said,  "  I 
can  do  all  things  through  Christ  who  strengthenelh  me."^ 

*  1  Peter  ii.  11.        f  Gal.  v,  19,  20,  21.        j  1  John  iv.  4.        §  Vh\\\^.  iv.  IS. 


No  Temptations  wisurmountahle  hy  Christians,       63 

For  ^vllat  Christ  doth  for  us  in  this  world,  he  doth  by  the 
Holy  Ghost,  to  whom  the  care  of  the  church  in  its  mili- 
tant state  is  committed.  If  we  faithfully  rely  on  the  pow- 
er and  presence  of  (his  Holy  Spirit,  and  steadily  endeavor 
to  do  our  duty  in  the  station  to  which  God's  providence 
hath  called  us  ;  we  shall  find  his  influence  in  us  of  more 
efficacy  to  overcome  the  temptations  of  satan,  the  love  of 
the  world,  the  evil  propensities  of  the  flesh,  and  to  renew 
in  us  the  spirit  of  holiness;  than  all  the  power  and  subtilly 
of  the  devil  can  be  of,  to  destroy  us. 

Should  it  be  asked.   How  it  comes  to  pass,  that  we  do 
not  see  the  efficacy  of  the  Spirit  in  the  lives  of  Christians? 
How  it  happens,  that  they  are  so  easily  led  away  by  their 
spiritual  enemy,  to  live  in  malice  and  envy,  and  to  be^ 
come  slaves  to  the  world,  and  to  their  own  lusts,  when 
they  have  so  strong  a  support  against  temptations,  and  so 
powerful  a  principle  of  holiness  always  with  them  ?  I  an- 
swer ;  That  the  presence  and  efficacy  of  the  Holy  Spirit 
is  apparent  in  many  Christians,  who  allow  themselves  in 
no  wickedness,  and  who  delight  to  practise  all  goodness  ; 
and  that  this  would  be  the  case  with  every  one,  did  eve- 
ry one  faithfully  obey  his  holy  inspirations.     It  is  a  truth 
which  cannot  be  too  strongly  inculcated,  that  every  thing 
good  in  us  is  from  God,  and  the  fruit  of  his  Spirit.    And 
tiiat  every  thing   which  is  evil — every  evil  desire,  wish, 
purpose,  word,  or  action — is  from  ourselves,  from   our 
own  carnal  and  corrupt  affections.     No  person  who  fairly 
reflects   on   the  operations  of  his  own  mind,  and  on  his 
conduct  as  it  proceeds  from  his  own  deliberate  determina- 
tion, can  doubt  that  he  has  an  own  will,  by  which  he  can 
turn  himself  to  a  compliance  with  the  good  purposes  and 
desires  which  form  themselves  in  him  ;  or  to  the  fulfilling 
of  tlie  evil,  selfish,  malicious,  proud,  and  sensual  passions 
and  appetites  of  his  nature.    No  one  can  otherwise  be  ac- 
countable for  his  actions,  because  no  one  can  be  account- 
able for  actions  which  he  could  not  have  forborne.     Here- 
in then  lies  the  difference  between  the  good  and  bad  man. 
The  one  attends  to,  and  complies  with  all  good  desires 
and  inclinations  within  his  power ;  and,  in  so  doing,  he 


64      No  Temptations  imsurmounlahle  hy  Christiahs, 

eo-operates  with  the  Spirit  of  God,  from  whom  evely 
thing  in  him  that  is  good  must  proceed.  He  rejects  every 
evil  thought,  desire,  and  propensity ;  and,  in  rejecting 
them,  he  rejects  and  resists  the  devil,  the  world,  and  the 
flesh.  The  other  turns  from  and  checks  the  good  desires 
and  dispositions  which  rise  up  in  him,  so  long  and  so  of- 
ten, that  either  they  cease,  or  he  ceases  to  perceive  them  ; 
and,  in  so  doifig,  he  resists,  and  grieves,  and  quenches, 
and  drives  from  him  the  Spirit  of  God.  He  delights  in 
the  gratification  of  the  appetites  and  passions  of  his  na- 
ture ;  and,  is  ever  ready,  when  it  is  in  his  power,  to  com- 
ply with  their  impulse,  and  thereby  acts  with  the  devil, 
becomes  his  servant,  the  slave  of  the  world  and  of  his 
own  wicked  inclinations  ;  for  his  servants  we  are  to  whom 
we  obey."*  Hence  it  comes  to  pass,  that  so  many  Chris- 
tians are  Christians  only  in  name ;  for  no  person  is  any 
further  a  Christian  in  the  true  sense  of  the  word,  than  as 
he  acts  and  lives  under  the  constant  influence  of  the  Spir- 
it of  God. 

That  we  are  placed  in  a  state  which  exposes  us  to  so 
many  and  so  strong  temptations,  with  which  w^e  have  but 
little  power  to  contend,  has  been  urged  as  an  argument 
against  the  goodness  of  God.  If  we  acquit  those  who 
make  this  objection  of  all  sinister  purposes,  we  must  sup- 
pose it  to  be  made  without  due  consideration  of  the  sub- 
ject. God  hath  sufficiently  provided  for  our  security  by 
the  gift  of  his  Holy  Spirit.  By  temptations  he  proves  us, 
whether  we  will  obey  him;  and,  by  the  proof,  he  forms 
the  heart  to  habits  of  holiness  and  virtue,  that  we  may  be 
made  fit  for  the  kingdom  of  heaven.  If  we  renounce  that 
state  of  apostacy  into  which  human  nature  fell  by  the  dis- 
obedience of  its  first  parent,  by  resisting  stedfastly  the 
inspirations  of  satan,  the  impurities  of  the  flesh,  and  the 
perverse,  selfish  tempers  of  the  world,  that  great  object 
will  be  fully  accomplished.  For  these  corrupt  passions 
and  tempers  constitute  our  fallen  nature :  they  make  up 
the  "  old  man"  of  sin  and  death  which  hold  us  in  bondage. 
We  cannot  be  delivered  from  the  evil  of  our  nature,  but 

*  Bora.  ri.  IS. 


No  7'emptations  unsurmountahle  hy  Christians.       6^ 

l)j  beino'  made  superior  to  it:  we  cannot  be  made  superior 
to  it,  but  by  overcoming  it :  we  cannot  overcome  it,  but 
by  overcoming  the  temptations  which  arise  from  it.  Temp- 
tations, therefore,  are  necessary  for  us;  and  it  is  only 
through  them  that  we  can  be  made  capable  of  heavenly 
happiness.  For  which  reason,  the  blessed  apostle  St. 
James  sailh,  "  Count  it  all  joy  when  ye  fall  into  divers 
temptations ;  knowing  that  the  trial  of  your  faith,"  if  ye 
endure  it,  "  worketh  patience ;"  and  patience,  if  it  be  not 
interrupted,  but  hath  its  "  perfect  work,"  will  make  you 
"  perfect  and  entire,  wanting  nothing."^ 

The  Captain  of  our  salvation  was  made  perfect  through 
temptations  and  sufFerings.t  He  endured  the  fiercest  as- 
saults of  satan,  the  bitterest  persecutions,  and  sharpest 
pains  that  the  world  could  inflict :  And  being  "  in  all  things 
made  like  unto  his  brethren,"!  having  been  "  touched  with 
the  feeling  of  our  infirmities,"  and  "in  all  points  tempted 
like  as  we  are,"  continued  "  yet  without  sin."J  Neither 
the  desires  of  the  flesh,  nor  the  evil  passions  of  the  mind, 
nor  the  spirit  of  the  world,  prevailed  in  him.  In  that  hu- 
man nature  which  he  assumed,  he  triumphed  over  them 
all  :  He  then  sacrificed  it  on  the  cross,  having  first  offered 
it  to  God  to  bear  the  punishment,  that  he  might  deliver  it 
from  the  curse  of  sin :  He  raised  it  from  the  dead,  that  he 
might  rescue  it  from  the  power  of  the  grave,  of  hell,  and 
the  devil :  And  he  carried  it  triumphantly  to  heaven,  that 
he  might  make  it  again  capable  of  inheriting  God's  king- 
dom of  glory  and  happiness. 

Did  the  Captain  of  our  salvation  do  all  this  to  exempt 
his  soldiers  and  servants  from  all  enduring  of  temptations 
and  sufferings  ?  No,  certainly  ;  but  to  set  them  an  exam- 
ple of  patience  and  constancy  ;  that  they  might  follow  his 
feteps.ll 

Ttiat  the  process  of  our  salvation  through  Christ  might 
be  carried  on,  and  we  enabled  to  endure  suffering  and 
temptations  with  firmness  and  patience,  we,  as  hath  been 
observed,  are  called  into  the  Church  of  Christ,  and  put 

*  Jam.  i.  2,  3,  4.    f  H^b.  ii.  10.    t  Hcb.  ii,  17.    §  Hub.  iv.  15.     \  1  Pet.  ii.  21, 24. 

VOL.  ir.  I 


66       No  Templalions  unsurmouniahle  hy  Christians. 

under  the  guidance  of  the  Ho!j  Spirit  of  God.     Into  this 
Church  we  are  entered  by  baptism,  whicii  "  representeth 
unto  us  our  profession,  which  is  to  follow  the  example  of 
our  Saviour  Chi ist,  and  to  be  made  like  unto  him;  that 
as  he  died  and  rose  afi;ain  for  us,  so  should  we,  who  are 
baptised,  die  from  sin,  and  rise  again  unto  righleousness, 
continually  mortifying  all  our  evil  and  corrupt  affections, 
and  daily  proceeding  in  all  virtue  and  godliness  of  living.'' 
Therefore,  at  our  baptism,  we  promise  to  renounce  tho 
devil  and  all  his  works  ;  the  vain  pomp  and  glory,  with  all 
covetous  desires  cjf  the  world; -and  tlie  carnal  desires  of 
the  flesh,  so  as  not  to  follow  nor  be  led  by  them  :"  But  on 
the  contrary,  "  ol^ediently  to  keep  God's  holy  will  and 
commandments,  and  walk  in  the  same  all  the  days  of  our 
life."     Therefore  the  church  prays  for  the  baptised  per- 
son, "  That  the  old  Adam,"  the  body  of  sin  "  in  him  may 
be  buried,  and  the  new  man  raised   up  in  him  :  Th'at  he 
may  have  power  and  strength  to  have  victory,  and  to  tri- 
umph against  the  devil,  the  world,  and  the  flesh :  That 
all  carnal  alTections  may  die  in  liim,  and  that  all  things 
belonging  to  the  Spirit  may  live  and  grow  in  him:'*  And, 
that  he  being  "  endued  with  heavenly  virtues,  may  be  ever- 
lastingly rewarded  through  the  mercy  of  God."     There- 
fore dolh  the  Church  teach  us  in  her  Catechism,  that  the 
inward  and  spiritual  grace  of  baptism  is  a  *  death  unto  sin, 
and  a  new  birth  unto  rii;hteousness;  for  being  by  nature 
born  in  sin,  and  the  children  of  wrath,  we  are  hereby 
made  the  children  of  grace.' 

It  being,  therefore,  the  state  of  our  nature  in  this  world, 
that  makes  temptations  necessary  for  us ;  and  the  presence 
of  the  Holy  Spirit  of  God  being  our  only  security  against 
their  prevailing  over  us,  there  are  several  duties  wbicli 
arise  from  it,  and  which  most  highly  concern  us. 

1.  Through  the  weakness  of  nature  and  the  corrupt  dis- 
position of  the  heart,  we  have  all  erred  and  strayed  frora 
the  ways  of  God,  and  have  thei-eby  added  the  guilt  of  our 
own  personal  misdeeds  to  the  depravity  of  nature.  Re- 
pentance, therefore,  that  is  the  conversion  of  the  heart 
from  evil,  must  be  our  first  step  ;  and  this  repentance  must 


No  Temptations  un$urmounlable  hy  Christians,       67 

be  sincere  and  absolufe.  It  must  reach  to  (be  tilter  rejec- 
tion of  all  evil  propensities  and  desires,  and  to  the  turning 
of  the  will  to  the  love  and  practice  of  every  thing  that  is 
good.  If  we  attend  to  those  checks  and  restraints  from 
evil  which  we  cerlahily  do  and  shall  lind  in  us;  and  com- 
ply wiUi  the  motions  to  goodness  and  holiness,  which  the 
Spirit  does  put  into  our  hearts,  we  shall  find  that  God's 
grace  is  snfficient  for  us  ;  and  timt  his  strength  is  made  per- 
fect in  our  weakness.  But  as  the  influence  of  the  Holy 
Spirit  is  necessary  to  produce  repentance,  as  well  as  every 
other  grace  and  virtue,  we  must, 

2.  In  the  second  place,  apply  earnestly  and  faithfully 
to  God  by  constant  prayer  foF  the  precious  gift.  Sensible 
of  our  need,  and  trusting  in  the  intercession  of  our  great 
High  Priest  and  Advocate  in  heaven,  "  Let  us  come  bold- 
ly to  the  throne  of  grace,"  and  make  our  humble  suppli- 
cations to  Almighty  God  our  heavenly  Father,  through 
the  merit  of  his  Son  our  Saviour  Jesus  Christ,  "that  we 
may  obtain  mercy"  for  our  sins,  "  and  find  grace  to  help 
in  time  of  need,'^  when  temptations  and  trouble  press  upon 
us;  remembering  that  the  blessed  Saviour  hath  said,  "If 
ye,  being  evil,  know  how  to  give  good  gifis  unto  your 
children,  bow  much  more  shall  your  heavenly  Father  give 
the  Holy  Spirit  to  them  that  ask  him  ?"t 

3.  The  same  divine  lips  have  declared,  that  "  whosoevei* 
bath  not,  from  him  &hall  be  taken  even  that  which  he 
seemeth  to  have."t  As  we  pray  for  the  gift  of  the  Holy 
Spirit,  we  must  be  careful  to  follow  his  heavenly  motions 
and  inspirations,  lest  the  gift  of  which  we  make  no  use,  be 
taken  from  us.  Not  to  comply  with  the  motions  of  the 
Spirit,  that  is,  with  the  good  desires  and  dispositions  that 
rise  up  in  us,  is  to  resist  and  quench  him ;  and  to  turn  from 
tliem  towards  that  which  is  evil,  is  to  grieve  and  drive 
him  away. 

4.  Another  great  security  against  temptations  is  watch- 
fulness :  ^*  VValch  and  pray,"  said  Jesus  to  his  disciples  in 
the  greatest  extremity  of  his  life,  "  that  ye  enter  not  into 
temptation." J     To  our  fervent  prayers,  therefore,  to  Al- 

*  Heb.  iv.  16.  t  Luke  xi.  13.  ^  Luke  vlii.  18.  §  IVfatt.  xxvi.  4^. 


68      No  Temptations  unsurmouniahle  hy  Christians, 

mighty  God,  we  must  add  steady  attention  to  our  own 
hearts,  that  we  may  perceive  and  repress  all  emotions  to 
evil  in  their  first  rise,  before  they  obtain  the  consent  of 
the  will,  which  makes  them  to  be  formally  sinful. 

The  Christian  life  may  be.  comprised  in  two  words ; 
namely,  penitence  and  faith.  By  the  former  we  forsake 
all  sin  and  every  thing  that  is  evil.  By  the  latter  we  re- 
sign ourselves  up  to  God  in  all  things;  looking  only  to 
him,  and  relying  solely  upon  him  for  everything  necessa- 
ry for  this  life  and  the  next.  Whenever  this  shall  be  the 
state  of  our  hearts  we  shall  fully  experience  the  goodness 
and  faithfulness  of  God — that  he  "  will  not  suffer  us  to  be 
tempted  above  that  we  are  able."  Then,  too,  we  shall 
be  blessed  with  tjie  full  power  of  his  Spirit ;  and  "  he  will 
defend  us  under  his  wings,  and  we  shall  be  safe  under  his 
feathers;  his  faithfulness  and  truth  shall  be  our  shield  and 
buckler." 


DISCOURSE  V 


OBSERVATIONS  ON  THE  CURE   OF   THE   PARALYTIC 
MAN  WHO  WAS  BROUGHT  TO  CHRIST. 


Matt.  ix.  2. 

Jesus  seeing  their  faith,  saith  unto  the  sick  of  the  'palsy ^ 
SoHy  be  of  good  cheer,  thy  sins  be  forgiven  thee. 


B 


Y  comparino^  together  the  accounts  which  St.  Matthew, 
St.  Markj  and  St.  Luke^  have  given  of  the  paralytic  man 
to  whom  the  text  refers,  we  shall  collect  the  following  cir- 
cumstances :  That,  returning  from  the  country  of  the  Ger^ 
gesenes,  Jesus  came  again  to  Capernaum,  the  place  of  his 
ordinary  residence — that  as  soon  as  it  w  as  generally  known 
lie  was  returned  home,  such  a  multitude  assembled  as  fil- 
led the  house  and  crow^ded  the  door ;  and  among  the  rest, 
a  number  of  Pharisees  and  Doctors  of  the  law — that  he 
took  the  opportunity  of  such  an  assembly  to  preach  the 
words  of  eternal  life  to  them- — that  while  he  was  preach- 
ing, a  paralytic  man  was  brought  on  a  bed  borne  by  four 
people,  who,  not  being  able  to  get  through  the  crowd  in^ 
to  the  house,  went  upon  the  roof,  and,  opening  a  passage 
through  the  tiling,  let  him  down  on  his  bed  into  the  room 
where  Jesus  was — that,  seeing  this  instance  of  their  faith, 
he  said  to  the  sick  man,  "  Son,  be  of  good  cheer,  thy  sins 
be  forgiven  thee" — that  thereupon  some  of  the  Scribes 
said  "  within  themselves,  this  man  blasphemeth" — and  that 
Jesus,  perceiving  their  thoughts,  demanded  of  them,  why 
they  accused  him  of  blasphemy  ?  whether  it  required 
greater,  or  a  more  divine  power  to  forgive  his  sins,  than 
to  cure  his  disease  by  a  word  \  But  that  ye  may  be  convin- 
ced I  have  the  power  to  forgive  his  sins,  I  say  to  thee,  O 
sick  man,  "  Arise,  take  up  thy  bed,  aod  go  unto  thine 

-*  Maj-k.  ii.  3.    Lvkc  v.  18. 


'70  The  Cure  of  the  Paralytic  Man. 

house" — that  accordingly  the  man  "  arose  and  departed  to 
his  house ;"  and  the  people  "  marvelled,  and  glorified 
God,  which  had  giveji  such  power  unto  men." 

This,  in  few  words,  is  the  history  of  the  transaction. 
My  duty  is  to  make  such  observations  on  it,  as  shall  tiefid 
to  confirm  our  faith,  and  regulate  our  practice. 

1.  The  first  observation  relates  to  the  Ministers  and 
Preachers  of  the  Gospel.  They  have  in  this  conduct  of 
their  Master,  an  instance  of  his  readiness  to  instruct  all, 
in  the  will  of  God,  who  would  give  him  an  opportunity 
to  do  so.  It  was  indeed  the  great  desire  of  his  heart — his 
meat  and  his  drink — the  pleasure  of  his  life — "to  do  the 
will  of  him  that  sent  him,  and  finish  his  work."  For  this 
end,  he  travelled  through  the  cities  of  Judea,  and  taught 
and  "  preached  Hie  Gospel  of  the  kingdom"  of  God  ;  and 
*'  healed  all  manner  of  sickness,  and  all  manner  of  disease 
among  the  people.'"  The  desire  of  doing  good,  which 
actuated  ail  his  actions,  excited  him.  to  embrace  the  op- 
portunity of  instructing  the  multitude,  which  cro.wded 
about  him,  upon  his  return  from  the  country  of  the  Ger- 
gesencs,  by  preaching  the  word  to  them. 

Let  this  convince  his  Ministers,  that  every  fair  oppor- 
tunity of  giving  instruction  to  those  who  are  disposed  to 
receive  it,  ought  to  be  embraced  ;  and  that  when  such  op- 
portunities present  themselves,  it  is  their  duty  to  lay  hold 
on  them,  and  to  spread  the  knowledge,  and  declare  the 
terms  of  salvation  through  Christ,  and  to  persuade  and 
entreat  men  to  be  reconciled  to  God  through  him.  If  they 
be  sincere  in  their  holy  profession,  this  duty  will  be  their 
pleasure ;  to  it  all  their  views  and  designs  will  be  directed, 
and  every  thing  else  will  be  managed  so  as  to  promote  it. 

2.  The  second  observation  relates  to  the  multitude 
which  assembled  to  hear  our  Saviour's  instructions.  No 
sooner  did  the  people  of  Capernaum  know  that  Jesus  was 
returned  to  their  city,  than  they  assembled  about  the  house 
where  he  resided.  They  knew  the  goodness  of  his  heart 
always  disposed  him  to  give  instruction  to  those  who  would 
hear ;  and  they  doubted  not  of  his  doing  so,  at  that  time. 
Be  their  conduct  our  pattern ;  and  let  it  teach  us,  that  b» 


Tlie  Cure  of  the  Paralytic  Man.  71 

opportunity  of  hearing  the  words  of  eternal  life  from 
Christ's  authorised  ministers  is  to  be  neglected,  but  ought, 
on  the  contrary,  to  be  sought  for,  and  embraced  with  plea- 
sure. By  God's  goodness,  these  opportunities  are  fre- 
quently presented  to  us  in  his  holy  Church ;  where  we 
meet,  as  well  to  hear  his  Woid,  as  to  celebrate  his  praise 
and  m^ke  our  requests  known  unto  him.  Were  our  hearts 
rightly  disposed,  no  trivial  excuse  would  keep  us  away 
from  the  stated  assemblies  of  the  church.  The  sloth  of 
the  morning  and  indolence  of  the  afternoon  would  no 
more  assume  the  names  of  sickness  and  indisposition,  to 
cover  the  shame  of  absence.  Like  the  people  of  Caper- 
naum, we  should  crowd  even  the  door  to  join  in  adoration 
to  our  Almighty  Creator,  and  receive  the  instructions  he 
hath  provided  for  us. 

3.  The  third  observation  relates  to  the  temper  with 
which  the  people  of  Capernaum  went  to  hear  the  instruc- 
tions of  Jesus.  A  multitude  of  hearers  must  have  various 
dispositions.  Some,  probably,  went  because  they  were 
convinced  he  spake  to  them  the  words  of  eternal  life,  and 
pointed  out  the  road  to  the  favour  and  mercy  of  God  ; 
others  because  they  loved  to  liear  a  good  sermon — to  have 
their  imaginations  delighted  with  lively  images,  and  their 
cars  with  melodious  accents.  The  former,  no  doubt,  re- 
ceived instruction  as  well  as  delight ;  while  the  pleasure  of 
the  latter  was,  probably,  much  greater  than  their  profit. 
if  we  may  judge  of  the  conduct  of  those  people  fromob- 
«iervatians  made  on  the  same  class  of  hearers,  at  this  pe- 
riod of  the  world,  no  rapture  could  exceed  theirs.  The 
sermon  they  undoubtedly  extolled  as  the  best  they  had 
ever  heard — greatly  exceeding  their  utmost  expectation : 
And  then,  the  Preacher — such  music  in  his  voice ;  such 
energy  in  his  expression  ;  such  grace  and  dignity  in  his 
manner,  as  exceeded  everything  of  which  they  had  any 
conception.  To  this  encomium  was  probably  added  the 
resolution,  that  if  he  ever  preached  there  again,  they  would 
certainly  increase  the  number  of  his  hearers.  Here,  in 
all  likelihood,  the  matter  ended — quiet  and  easy  in  their 
sins  and  vices,  they  sat  down  contented,  and  gave  them- 


72  The  Cure  of  the  Paralytic  Man, 

selves,  and  expected  that  God  also  would  give  tliem  great 
credit,  because  they  had  heard  a  i^ood  sermon. 

If  this  be  all  such  people  get  from  a  good  sermon,  they; 
might  as  well  not  hear.  They  are,  in  truth,  the  very  per^ 
sons  who  "  hearing  hear  not."  A  good  sermon  is  a  great 
blessing  to  those  who  improve  it  as  they  ought  to  do. 
Preaching  is  one  of  the  means  God  liath  appointed  to  in- 
struct us  in  our  duty ;  to  confirm  our  faith ;  to  enliven 
our  hopes  ;  to  open  our  hearts  to  the  impressions  of  his 
grace,  and  the  motions  of  his  Spirit  within  us;  to  call  us 
lo  repentance,  and  build  us  up  in  piety  and  holiness.  But 
if  it  answer  none  of  these  purposes;  like  other  abused 
means  of  grace,  it  will  harden  the  heart,  and  increase  oui: 
condemnation.     "  Take  heed  therefore  how  ye  hear." 

The  Scribes  and  Pharisees  seem,  on  several  occasions, 
to  have  attended  Christ  with  very  perverse  dispositions — 
to  watch  his  words,  and  try  to  find  something  on  which 
their  malice  might  fasten,  and  render  him  obnoxious  to 
public  authority,  or  lessen  his  influence  with  the  people. 
Their  accusing  him  in  their  hearts  of  blasphemy,  because 
Le  said  to  the  man  sick  of  the  palsy,  "  Thy  sins  be  forgiv- 
en t?hee,"  makes  it  probable  they  came,  at  this  time,  with 
that  malevolent  intention.  To  such  hearers  a  good  ser- 
mon is  a  grievance.  If  the  Preacher's  voice  and  manner 
be  agreeable,  and  they  can  fix  no  imputation  of  heresy 
or  false  doctrine  on  what  he  delivers,  they  Will  be  disap- 
pointed, and  displeased.  In  such  cases,  the  too  general 
practice  is,  where  they  cannot  find  faults,  to  make  them 
—to  catch  at  appearances,  to  misrepresent  expression,  and 
pervert  everything  tljat  can  be  perverted;  and,  at  the 
same  time,  to  cover  their  evil  purposes  with  the  greatest 
professions  of  liberality  and  candour. 

It  is  a  comfort  that  truth  fears  no  watching,  and  malice 
commonly  brings  confusion  on  its  own  head ;  always  tor- 
ment to  the  heart  infested  with  it.  This  was  the  issue  in 
the  case  before  us.  The  cure  of  the  paralytic  man  witli 
a  word,  excited  universal  admiration;  and  while  it  con- 
founded the  malirious  Scribes  and  Pharisees,  and  obliged 
them  to  hold  their  peace,  it  loosed  the  tongues  of  the  as- 


The  Cure  of  the  Paralytic  3Ian.  73 

seinbly  to  ascribe  praise  anil  glory  to  God,  who  had  given 
such  power  unto  man. 

4.  The  fourth  observation  relates  to  the  great  power 
and  efficacy  oi  faith.  No  conduct  can  show  stronger  faith 
than  that  of  the  persons  who  brought  the  paralytic  man  to 
Christ.  The  pains  they  took  to  bring  him,  and  the  man- 
ner of  their  conveying  him  into  the  house,  show  the  ut- 
most confidence  in  the  power  and  goodness  of  Christ. 
They  made  no  verbal  application  to  him,  for  there  needed 
none.  He  saw  their  faith— Their  earnest  desire,  their  re- 
liance on  his  power,  and  trust  in  his  goodness,  appeared 
by  what  they  had  done.  These  circumstances,  with  the 
helpless  condition  of  the  poor  man,  pleaded  with  him  be- 
.  yond  all  words,  and  instantly  called  his  benevolence  into 
action. 

Fie  came  to  bear  our  infirmities,  and  to  take  our  sins 
upon  him.  All  our  infirmities  spring  from  sin:  From  the 
same  source  proceed  all  our  sicknesses,  diseases,  and  ad- 
versities. To  the  root  of  tiie  evil  the  mercy  of  Jesus  ap- 
plied the  remedy :  "  Son,  be  of  good  cheer,  thy  sins  be 
forgiven  thee." 

From  this  circumstance  let  us  learn,  at  least,  this  use- 
fullesson  :  That  spiritual  blessings  are  to  be  preferred  to 
temporal  ones ;  the  health  of  the  soul  before  the  health  of 
the  body ;  the  forgiveness  of  sins  before  recovery  even 
from  a  dead  palsy  :  Always  remembering,  that  Christ  ap- 
plied the  balm  of  forgiveness  to  the  soul  of  the  paralytic 
man,  before  he  healed  his  diseased  body.    And, 

With  regard  to  the  power  of  faith  in  this  matter,  let  us 
be  cautious  in  ascribing  any  merit  to  it,  as  the  cause  of 
Lis  forgiveness,  or  of  healing  his  disease.  Such  is  the 
%veakness  of  human  nature,  that  in  quitting  a  false  opinion, 
men  seldom  stop  at  the  true  medium,  but  run  to  the  other 
extreme.  From  the  Romish  absurdity  of  the  merit  of 
^Vorks,  the  common  divinity  seems  to  have  passed  to  the 
^'alvinistic  absurdity  of  the  merit  of  Faith.  Whereas, 
neither  our  faith  nor  our  works  can  have  any  merit  in  them 
with  God,  or  be,  in  any  sense,  the  cause  of  the  forgive- 
ness of  our  sins.    In  the  text,  it  is  not  said,  became  of  their 


** 


74  The  Cure  of  the  Paralyfic  Man. 

faith,  or,  on  account  of  their  faith,  but  "  Jesus  seeing  their 
faith,  said  to  the  sick  of  the  palsy,  Son,  thy  sins  be  for- 
given thee."  Their  "  faith  wrought  with"  their  "  works, 
and  by  works  was  faith  made"  manifest.^  In  this  transac- 
tion, Christ  saw  a  fair  opportunity  ()f  making  known  his 
divine  nature  and  Godhead  ;  his  w^isdom  embraced  it,  and 
conducted  the  miracle  so  as  to  answer  all  the  purposes  he 
intended  by  it. 

Here,  then,  let  us  fix  our  foot  even  on  the  foundation 
which  God's  word  bath  laid  for  us,  and  be  content  to  show 
our  faith  by  our  works,  without  ascribing  merit  to  either. 
Works  are  the  trial  and  fruit  of  faith  :  without  them  our 
faith  cannot  appear  unto  men,  nor  bring  glory  to  God  ; 
nor  can  we  ourselves  be  certain  of  it.  In  reality  it  is  no 
faith  :  Being  alone  it  is  dead  ;t  and  what  is  dead  is  of  no 
avail. 

5.  The  next  observation  I  shall  make  from  the  iexi  is, 
that  the  faith  of  others  is  sometimes  of  use  to  us  in  pro- 
curing the  favour  and  blessing  of  God.  Upon  this  ground 
it  is  we  ask  the  prayers  of  good  people,  and  of  the  church 
of  God  for  us.  If  their  faith  can  do  us  no  good,  their 
prayers  can  do  us  none,  unless  prayer  vpithout  faith  will 
prevail  with  God.  One  distinction  is  here  necessary  to  be 
made ;  tliat  where  the  party  is  capable  of  personal  faith, 
and  in  cil-cumstances  to  declare  it,  there  it  is  required,  to- 
gether with  the  public  profession  of  it. 

It  was  our.  Saviour's  general  custom  to  demand  of  those 
who  came  to  be  healed,  Whether  they  believed  ?  Whether 
they  had  faith  in  his  power — that  he  was  able  to  do  that 
for  them  which  they  requested  of  him?  He  sometimes 
toid  them  their  faith  had  saved  them — their  faith  had  made 
them  wfiole.  At  other  times,  he  dismissed  them  with  the 
declaration,  "  According  to  your  faith  be  it  unto  you." 
But  where  the  party  was,  by  immature  age,  by  disease, 
or  by  distance  disqualified  for  acting  personally,  the  faith 
of  others  was  accepted  for  him. J  The  paralytic  man,  be- 
yond ail  doubt,  obtained  forgiveness  of  his  sins  and  health 
of  body  through  the  faith  of  those  who  brought  him.    No 

'  .Taip&s  ii.  22.-        f  James  il.  17.        ■*  Sec  Matt.  viii.  13.    xv,  f8.    xviii.  6» 


The  Cure  of  the  Paralylic  Man.  lb 

reason  rap  be  §e\\^u  wliy  Christ  did  not  inquire  of  him,  as 
lie  commonly  did  of  others,  Whether  he  beli<ived  him  able 
to  do  what  was  requested  of  him?  but  that  he  was  unuble 
to  act  for  hiJnself ;  possibly,  unable  to  speak  :  And  if  we 
suppose  liim  incapable  of  thlnkiniy,  the  suf)position  will 
not  be  unreasonable — a  violent  stroke  of  the  palsy  fre- 
quently affecting  the  faculties  of  the  mind,  as  well  as  those 
of  the  body. 

Upon  the  sarpe  ground  does  God  sometiiues  remit,  or 
postpone  his  judgments  against  wicked  people  and  coun- 
tries. Ten  righteous  persons  would  have  saved  Sodom 
froQ!  destruction  :  Lot  was  saved  from  that  overthrow,  on 
account  of  faithful  Abraham  :  And  the  faith  of  Ahab  in 
tiie  declaration  of  God  by  Elijah,  and  his  consequent  pen- 
itence, though  some  have  supposed  it  to  have  been  mere 
hypocrisy,  postponed  the  destruction  God  had  denounced 
against  him  and  his  wicked  house. 

6.  Another  observation  ariring  from  the  text  is,  that  it 
affords  a  strong,  and,  to  ingenuous  minds,  an  irresistible 
argument  of  the  Divinity  of  Ciirist.  Th^^  argument,  I 
confess,  applies  only  to  those  who  believe  divine  revela- 
tion, and  the  reality  of  miracles ;  and  that  they  are  a 
proof  of  a  commission  from  God.  '  This  was  the  case  of 
the  Jews:  To  them,  therefore,  the  argument  did  apply, 
and  ought  to  have  convinced  them  of  the  Divinity  of  the 
person  by  whom  this  miracle  was  wrought.  It  also  applies 
directly  to  Christians,  and  ought  to  keep  us  stedfast  ia 
the  faith,  that  Jesus  is  the  Son  of  God,  of  the  same  Di- 
vine Nature  with  the  Father. 

If  we  attend  to  the  process  of  the  cure  of  the  paralytic 
man,  we  shall  have  reason  to  suppose,  that  Christ  con- 
ducted that  miracle,  with  a  particular  view  to  make  his 
Godhead  appear  to  all  whe  would  fairly  consider  it.  The 
uncommon  way  in  which  the  man  was  brought  to  him— ^ 
lying  on  a  bed  borne  by  four  friends ;  and  the  singular 
method  they  took  to  get  him  into  the  house,  must  have  at- 
tracted the  notice  of  all  who  saw  it.  The  scene  was  as 
open  and  public  as  could  be.  Among  the  spectators  was 
a  number  of  Pharisees  and  Doctors  of  the  law — persons 


76  The  Cure  of  the  Paralytic  Man. 

of  learning  and  observation,  who  probably  came  to  watch 
him,  and  catch  an  opportunity  to  blast  his  reputation. 

The  cure  of  paralytic  complaints  by  natural  means,  has 
always  been  so  difficult  and  uncertain,  that  but  few  in- 
stances of  recovery  from  a  severe  attack  are  to  be  found 
on  the  records  of  medicine.  This  man's  disease  seems  to 
have  been  severe.  It  had  deprived  him  of  the  use  of  his 
limbs;  most  probably  also  of  the  power  of  speech  and  of 
reflection.  To  restore  a  person  in  this  situation  to  perfect 
healib,  in  an  instant;  to  send  him,  >vho  the  moment  be- 
fore wag  unable  to  move  hand  or  foot,  home  to  his  house 
strong  and  hearty,  and  loaded  with  the  bed  on  which  he 
had  been  brou^^ht,  with  a  word  only — "  Rise,  lake  up  thy 
bed,  and  depart  to  thine  house,"  could  be  effected  only 
by  him  who  is  the  Lord  of  life  and  death,  of  sickness  and 
health.  Look  through  all  nature ;  try  all  art ;  nothing 
short  of  his  power  who  made  the  body,  and  informed  it 
with  a  reasonable  soul,  could  restore  body  and  mind  to 
perfect  soundness,  when  so  disordered.  The  power,  then, 
which  did  so,  must  have  been  the  power  of  God;  and  the 
person  who  could,  in  this  case,  command,  and  be  obey- 
ed, must  be  a  divine  person. 

By  the  appointment  of  God,  Moses  wrought  his  mira- 
cles with  his  rod.  Both  he  and  the  Prophets  delivered 
their  messages  in  the  name  of  the  Lord,  prefacing  all  their 
declarations  with,  "  Thus  saith  the  Lord."  The  Apostles 
of  our  Lord  preached  and  did  miracles  in  his  name,  and 
in  virtue  of  that  power  he  conferred  on  them,  w^hen  he 
said  to  them,  "  These  signs  shall  follow  them  that  believe : 
In  my  name  shall  they  cast  out  devils ;  they  shall  speak 
with  new  tongues ;  they  shall  take  up  serpents  ;  and  if 
Ihey  drink  any  deadly  thing,  it  shall  not  hurt  them  ;  they 
shall  lay  hands  on  the  sick,  and  -they  shall  recover."^ 
But  Ciirist  preached  and  wrought  miracles  in  his  own  name. 
In  his  sermon  on  the  mount,  he  delivered  his  precepts  by 
his  own  authority — "  I  say  unto  you."  Cleansing  a  leper, 
he  said,  "  I  will;  be  thou  clean."  To  the  Centuricfn  who 
sought  relief  for  his  servant,  he  replied,  "  Go  thy  way  \ 

*  Mark  xvi.  17, 18. 


The  Cure  of  the  Paralytic  Blan.  11 

;in(],  as  thou  hast  believed,  so  be  it  done  unto  thee." 
When  he  raised  the  daughter  of  Jairus  to  life,  he  took 
her  by  the  hand,  and  said  to  her,  "  Maid  arise."  When 
he  called  Lazarus  from  the  grave,  it  was  widi  his  own  pow- 
erful voice,  "  Lazarus  come  forth."  He  named  ^p  pow- 
er ;  he  invoked  no  power ;  he  appealed  to  no  power  but 
his  own. 

A  circumstance  so  peculiar  to  him  ought  to  have  excit- 
ed the  attention  of  the  .Tews,  and  to  have  convinced  them, 
that  as  he,  in  his  own  name,  did  such  works  as  none  but 
God  could  do,  he  must  be  a  Divine  Person — God  in.  hu- 
man nature.  This  circumstance  they,  however,  over- 
Jooked.  They  saw  his  miracles,  and  wondered,  and  gave 
glory  to  God  who  had  visited  his  people  and  raised  up  a 
mighty  prophet  among  them  :  But  more  than  a  prophet 
(hey  considered  him  not. 

To  turn  their  attention  to  this  subject,  and  place  it  in 
such  a  point  of  view,  that  they  could  not  miss  to  observe 
it,  seems  to  have  been  one  design  of  our  Saviour  in  con- 
ducting the  miracle  of  healing  the  paralytic  man.     Instead 
of  making  any  experiment  or  inquiry  about  his  faith,  or 
applying  himself  to  heal  his  disease  according  to  the  ex- 
X)ectation  of  those  who  brought  him ;  he  declared  to  him 
the  forgiveness  of  his  sins  without  limitation  or  condition. 
This  drew  the  attention  of  the  Scribes  and  Pharisees.  That 
none  could  forgive  sins  but  God  only,  was  a  principle  of 
their  religion,  as  v/ell  as  it  is  of  ours.     In  their  hearts  they, 
therefore,  accused  hiui  of  blasphemy ;  because,  being  a 
man,  he  assumed  the  prerogative  of  God.     They,  how- 
ever, kept  their  thoughts  to  themselves  for  the  present, 
waiting  probably  for  an  opportunity  to  bring  their  charge, 
when  they  could  do  it  to  more  effect.    But  though  they 
kept  their  thoughts  to  themselves,  they  could  not  conceal 
them  from  him  with  whom  they  had  to  do.     "  Why  rea- 
son ye,"  or  "  think  evil  in  your  hearts  ?"  said  he  to  them. 
How  knew  he,  that  they  did  reason,  or  think  evil  of  him 
in  their  liearts  ?  How  knew  be  the  evil  which  they  thought  ? 
or  the  subject  and  conclusion  of  their  reasoning?  He  could 
only  know  them,  because  he  knew  every  thing,  even  the 


78  The  Cure  of  the  Paralytic  Man. 

secrets  of  the  hearts  of  men.  But  to  know  the  hearts,  and 
search  out  the  spirits  of  men,  is  the  property  of  God  only. 
It  never  did,  nor  can  belong  to  any  creature.  He  who 
breathed  the  soul  into  man,  and  he  only,  can  know  its 
Ihoughti  and  operations.  So  the  Scribes  and  Piiarisees 
ought  to  have  reasoned  ;  and  to  have  concluded,  that  lie 
who  knew  their  thoughts  was  a  Divme  Person  ;  he  who 
possessed  this  incommunicable  attvibule  of  God  must  be 
God  ;  and,  of  course,  had  the  right  to  forgive  sins.  But 
througli  prejudice,  they  overlooked,  or  resisted  both  the 
argument  and  its  consequence. 

Our  Redeemer  then  brought  the  matter  to  a  short  issue, 
addressing  himself  to  them  to  this  effeci — *  Tn  your  hearts 
you  accuse  me  of  blasphemy,  because  I  said  to  this  man,' 
"  Thy  sins  be  forgiven  thee."  *But  does  it  not  require  as 
great,  and  as  truly  a  divine  power,  to  rei^tore  him  to  health 
by  a  word,  as  it  does  to  forgive  his  sins  ?  Does  one  en- 
croach more  on  the  prerogative  of  God,  than  the  other  ? 
I  have  said  to  him,  "  Thy  sins  be  forgiven  thee."  That 
ye  may  know  that  I  have  this  power,  I  will  now,  "  with  a 
word  restore  him  to  health  and  strength."  Tiien  said  he 
to  the  sick  of  the  palsy,  *'  Arise,  take  up  thy  bed,  and  go 
unto  thy  house.'*  He  spake,  and  it  was  done.  The  man 
who  could  not  move  his  limbs,  arose  at  the  instant.  He 
who  was  brought  on  a  bed,  carried  back  the  bed  on  which 
he  had  lain.  He  who  had  been  borne  by  the  strength  of 
others,  returned  in  full  vigour— in  vigour  imparted  by  his 
God  and  Saviour.  Light  must  have  been  his  burden,  when 
God  supplied  strength  to  bear  it.  Light,  too,  must  have 
been  his  heart,  when  the  absolution  of  God  had  removed 
its  load  of  guilt. 

This  subject  deserves  the  attention  of  the  finest  imagina- 
tion and  genius.  The  tongue  of  an  Archangel  would 
scarcely  do  it  justice.  Yet  in  the  light  in  which  my  abili- 
ties have  placed  it,  I  dare  trust  it  to  the  decision  of  all 
reasonable  men,  whether  this  miracle  ought  not  to  have 
convinced  all  who  saw  it,  of  the  Divinity  of  Christ  ?  That 
it  failed  to  do  so  is  no  less  true,  than  hard  to  reconcile 
with  candour.     Strange  is  the  perversity  of  human  nature. 


The  Cure  of  the  Paralylic  Man,  79 

Piiaraoh's  heart  was  hardened  by  the  miracles  which  were 
w  roiifijht  for  his  conviction  and  amend menl.  The  miracles 
of  Christ,  though  such  as  no  mere  man  ever  did ;  and  the 
subsequent  miracles  of  his  apostles,  though  wrought  ia 
his  name,  had  the  same  unhappy  effect  on  the  body  of  the 
Jewish  nation  :  Intended  for  iheir  conviction,  tliey  harden- 
ed them  in  tiieir  impiety.  Pharaoh  sinned  against  Moses 
the  messenger  of  God  :  the  Jews  against  Christ  the  Son  of 
God.  As  their  guilt  exceeded  his,  more  terrible  was  their 
destruction.  "  Righteous  art  thou,  O  Lord,  and  just  are 
thy  judgments."  We  see  in  what  they  erred,  and  we 
know  the  destruction  which  swept  them  away.  "  Be  wise 
now  therefore,  O  ye  kings;  be  instructed,  ye  judges"  and 
people  "  of  the  earth."  ''Serve  the  Lord  with  fear,  and 
rejoice  with  trembling.  Kiss  the  Son,  lest  he  be  angry, 
and  ye  perish  from  the  way :  When  his  wrath  is  kindled 
but  a  little,  blessed  are  all  they  that  put  their  trust  in  him.'* 
7.  The  last  observation  I  shall  make  from  the  text  most 
nearly  concerns  us  all,  and  I  hope  will  make  a  deep  and 
lasting  impression  on  us :  People  who  have  a  high  notion 
of  the  rectitude  of  human  nature,  and  of  the  all-sufficiency 
of  human  reason,  may,  if  they  please,  treat  it  with  ridi- 
cule :  The  pio^js  Christian  will  feel  its  truth,  and  cordially 
embrace  it :  It  is,  that  the  poor  paralytic  man  who  was 
brought  helpless  to  Christ,  is  the  perfect  emblem  of  hu- 
man nature.  As  he  was  diseased  in  body,  so  are  we  all 
diseased  in  soul :  To  goodness  as  motionless,  as  he  to  bod- 
ily action.  From  nature  he  could  get  no  relief ;  and  from 
nature  no  relief  can  come  to  us.  To  a  miracle  of  grace 
he  owed  his  recovery  ;  and  where  he  found  his  cure,  we 
too  must  find  ours.  In  his  distress,  God's  providence  pro- 
vided friends  to  carry  him  where  only  he  could  obtain 
help  :  Blessed  be  God,  he  hath  provided  means  to  lead  us 
also  to  the  arms  of  his  mercy.  His  Word,  his  Provi- 
dence, his  Ministers,  his  Church,  are  the  four  supporting 
friends  who  convey  us  to  Jesus  the  Saviour,  and  present 
us  to  the  embraces  of  his  love.  This  further  advantage 
we  also  have — In  our  helpless  state,  he  disdains  not  to 
come  to  us,  by  the  influence  of  his  grace,  by  the.inspira- 


80  The  Cure  of  the  Faralj/iic  3Ian, 

tion  of  his  Spirit,  by  the  force  of  his  mercy,  by  the  merit 
of  his  sufTerino's.  AndO!  that  he  could  see  our  faith; 
that  he  could  behold  our  penitence;  that  he  could  witness 
our  earnest  desire  of  his  salvation.  Then  should  we  feel 
the  power  of  those  blessed  words,  ''  Son,  be  of  good 
cheer,  thy  sins  be  forgiven  thee.'*  And,  till  this  be  done ; 
till  the  absolution  of  God,  in  the  forgiveness  of  sins 
through  the  mediation  of  Jesus  shall  descend  upon  us,  the 
palsy  of  our  nature  must  still  continue  :  Nothing  else  can 
give  health  and  soundness  to  us.  Nothing  else  can  cure 
the  broken  spirit,  or  heal  the  contrite  heart,  or  relieve  the 
weary,  famishing  prodigal  from  his  distress.  "  Come  un- 
to me,"  said  Christ,  "  all  ye  that  labour,  and  are  heavy 
laden,  and  I  will  give  you  rest." 

We  see  then  from  whence  our  help  must  come.  They 
who  feel  their  malady,  and  wish  to  have  it  removed,  will 
apply  for  relief;  and  they  who  apply  in  faith  and  peni- 
tence will  surely  find  it  in  the  mercy  of  God,  and  through 
the  mediation  of  Jesus  Christ,  his  only  Son,  our  Lord 
and  Saviour.    Amen. 


DISCOURSE  VL 

BLIND  BARTIMEUS. 

Luke  xviii.  42. 

And  Jesus  said  unto  him.  Receive  thy  sight,  thy  faith  u 

saved  thee. 


Ti 


k 


HIS  is  the  answer  which  our  Redeemer  made  to  the 
blind  man,  who  earnestly  intreated  of  him  the  restoration 
of  his  sight.  St.  Mark  gives  the  history  of  the  same  tran- 
saction, and  nearly  in  the  same  words  with  St.  Luke.^' 
From  the  two  accounts  we  learn,  that  as  Jesus  came  from 
Jericho  attended  by  his  disciples,  a  multitude  followed 
him.  Blind  Bartimeus,  who  sat  by  the  road  side  to  beg, 
hearing  the  noise  of  many  people  passing  by,  inquired 
the  occasion  of  it.  Being  informed  that  Jesus  of  Naza- 
reth was  passing  by,  he  cried  out,  Jesus,  thou  son  of  Da- 
vid have  mercy  on  me.  Some  of  the  people  desired  him  to 
be  quiet,  and  make  no  disturbance;  but,  regardless  of 
their  admonition,  he  cried  with  greater  earnestness,  Thou 
son  of  David  have  mercy  on  me.  The  compassionate  heart 
of  Jesus  was  affected.  He  stopped,  and  ordering  him  to 
be  called,  demanded  of  him,  What  wilt  thou  that  I  should 
do  unto  thee  ?  He  replied.  Lord  that  I  may  receive  my  sight. 
And  Jesus  said  unto  him.  Receive  thy  sight :  Thy  faith 
hath  saved  thee :  Or,  as  St.  Mark  expresses  it,  Thy  faith 
hath  made  thee  whole. 

The  proper  inquiry  here  to  be  made  is.  By  what  virtue 
did  this  man's  faith  procure  sight  to  hia  blind  eyes?  Was 
it  by  its  own  power  and  energy  ?  Or,  by  calling  forth  the 
miraculous  power  and  energy  of  Jesus  to  operate  upon 
bis  blindness,  and  pour  the  light  of  day  upon  his  darkness? 


*  Mark  x.  46- 
TOL.   II»  L 


82  Blind  Barlimtus, 

Bartimeus  had  undoubtedly  heard  of  the  miracles  o[ 
Jesus,  and  believed  that  he  could  cure  the  blindness  ol 
his  eyes.  He  had  heard  and  believed  that  Jesus  was  good 
and  gracious,  and  would  not  drive  from  him  a  distressed 
object  who  itnplored  his  help.  But  Bartimeus  was  blind 
and  could  not  direct  his  owu steps.  His  very  disease  pre- 
vented him  from  applying  where  only  he  hoped  to  find  re- 
lief. God's  providence  befriended  him — Jesus,  whom  he 
wished  for,  passed  by.  He  no  sooner  heard  it,  but  his 
faith  burst  forth  into  action — *  My  relief  is  at  hand — I 
shall  now  obtain  my  wish — I  shall  receive  my  sight'— 
"  Thou  son  of  David  have  mercy  on  me."  Here  was  a 
proper  object  for  the  power  and  benevolence  of  Jesus. 
*'  Receive  thy  sight"  was  the  gracious  answer.  The  light 
broke  in  upon  his  eyes,  and  "  he  followed  him,  glorifving 
God."  .... 

Bartimeus,  in  his  blindness,  is  the  very  picture  of  hu- 
man nature:  God  grant  that  his  conduct  may  be  our  pat- 
tern. Blind  from  disease,  he  was  incapable  of  directing 
his  own  steps  to  obtain  that  happiness  which  he  longed  to 
enjoy.  And  which  of  us  can  direct  his  own  steps  in  the 
way  to  that  happiness  which  v/e  seek  ?  How  often,  how 
generally  do  we  mistake  in  our  choice,  and  place  our  hap- 
piness in  that  which  cannot  profit,  and  seek  it  where  it 
cannot  be  found?  pursuing  shadows  instead  of  substance; 
phantoms  instead  of  reality  ?  For  what  better  does  that 
man,  who  places  his  happiness  in  worldly  enjoyments,  and 
seeks  it  in  this  life  ?  What  better  does  the  covetous  man 
who  thinks  to  be  happy  by  possessing  much  ?  and  that  he 
may  possess  much,  spends  little,  even  on  himself:  To 
whom  the  precepts  and  demands  of  benevolence  and  libe- 
rality are  like  swords  and  daggers  that  pierce  his  heart : 
Who  must  of  course  fall  under  every  temptation  of  injus- 
tice, knavery,  and  meanness,  that  he  nray  increase  his 
possessions.  He  cannot  be  happy,  for  he  cannot  be  satis- 
fied. He  still  thinks  himself  poor,  and  however  fast  his 
boards  increase,  his  covetousness  increases  faster,  and  like 
the  grave,  cries  incessantly,  "  give,  give."*     The  God  of 

*  Pi'ov.  XXX.  15. 


Blind  Bartimms.  83 

this  world  bath  blinded  his  mind,^'  and  he  sees  not,  that 
worldly  wealth  is  incapable  of  giving  happiness  to  an  im- 
mortal spirit. 

Nor  does  he  who  pursues  the  opposite  course  of  prodi- 
S^ality  and  licentious  pleasure,  provide  any  better  for  ra- 
tional happiness.  .Nature  hath  laid  a  bar  in  the  way  :  By 
limiting  our  capacity  she  has  limited  our  enjoyment.  For 
we  are  so  made  and  so  circumstanced  in  this  world,  that 
misery  and  not  happiness  is  the  consequence  of  unlimited 
indulgence. 

The  palled  appetite  turns  with  loathing  from  the  repe- 
tition of  a  voluptuous  entertainment,  till  time  and  absti- 
nence have  renewed  its  craving.  Every  sensual  enjoy- 
ment, frequently  repeated  or  immoderately  indulged,  pro- 
duces disgust  and  not  pleasure  ;  debases  the  mind,  and  en- 
ervates the  body;  and,  if  long  continued,  is  certainly 
succeeded  by  a  premature  old  age,  accompanied  with 
painful  reflections  or  sottish  stupidity.  He,  therefore, 
that  pursueth  pleasure,  is  blind  to  his  own  happiness.  He 
goeth  to  destruction,  "  as  an  ox  goeth  to  the  slaughter,"! 
and  thinketh  not,  till  misery  striketh  through  him  like  a 
dart. 

Grandeur  and  ambition  seem  to  be  as  little  calculated 
to  ensure  happiness,  as  either  riches  or  pleasure.  Duty 
requires  that  a  man  should  live  according  to  his  income 
and  station  :  Otherwise  he  defrauds  the  labourer  and  arti- 
ficer of  his  employ  ;  and  by  lessening  the  apparent  digni- 
ty of  his  station,  he  weakens  its  real  influence  and  useful- 
ness. But  sumptuous  buildings  and  rich  furniture  can  add 
nothing  to  the  happiness  of  life,  nor  give  pleasure  to  any 
but  weak  minds.  Food  relishes  as  highly  in  a  cottage  as 
in  a  palace;  and  the  sleep  of  the  servant  is  as  sweet  and 
refreshing,  as  that  of  his  lord.  How  the  mind  fares  in  this 
state,  none  can  tell  but  they  who  have  made  the  trial. 
The  corrodings  of  envy,  and  the  mortification  of  disap- 
pointments, seem  peculiarly  attached  to  this  condition  of 
life.  Such  persons  either  do  not,  or  fear  they  shall  not 
receive  that  court  and  homage  they  pant  to  enjoy.     And 

*  2  Cer.  iv.  4.  f  Prov.  vli.  22,  23. 


84  Blind  Barihneus, 

can  that  state  be  happy,  whose  enjoyments  depend  on  the 
submissive  behaviour  of  other  people  ? 

When  Haman  wished  to  enjoy  the  highest  state  of  pomp 
and  glory,  he  could  think  of  nothing  better  than  a  royal 
robe  and  diadem;  to  be  led  through  the  streets,  mounted 
upon  the  king's  horse ;  and  have  it  proclaimed  before  him, 
*'  Thus  shall  it  be  done  to  the  man  whom  the  king  delight- 
eth  to  honour."*  We  think  this  an  instance  of  Haman's 
folly.  Let  human  wisdom,  then,  try  to  do  better,  and 
she  w^ill  find  no  reason  to  condemn  Haman.  Every  effort 
of  this  kind  will  confirm  the  sentence  of  king  Solomon  ; 
that  the  highest  state  of  worldly  riches,  pleasure,  and  gran- 
deur, "  is  vanity  and  vexation  of  spirit."t  It  is  true,  this 
desire  of  wealth,  and  pleasure,  and  magnificence,  shows 
the  original  dignity  of  the  human  soul,  and  is  a  convincing 
proof  that  it  has  capacities  too  large  for  this  world  to  fill. 

How  comes  it,  then,  that  we  do  not  extend  our  view  be- 
yond this  world,  and  look  forward  to  the  substantial  rich- 
es of  the  kingdom  of  God ;  to  the  pleasures  that  flow  at 
his  right  hand,  and  to  the  magnificence  of  the  New  Je- 
rusalem? How,  but  because  sin  and  folly  have  blinded 
the  eyes  of  our  mind,  have  weakened  and  perverted  our 
reason  and  understanding,  and  levelled  the  dignity  of  our 
nature  with  the  beasts  of  the  earth  ?  Insomuch,  that  when 
light  enough  breaks  in  upon  us  to  convince  us  of  the  in- 
sufficiency of  all  worldly  possessions  and  enjoyments,  and 
to  excite  us  to  look  forward  to  another  world,  we  are  ut- 
terly unable  to  direct  our  own  steps  in  the  way,  or  to  pur- 
sue the  path  which  we  know  leadeth  to  eternal  life  and 
happiness.  At  every  step  we  hesitate,  and  stumble,  and 
fall.  Folly  beguiles  us,  passion  and  appetite  enslave  us, 
and  weakness  leaves  us  a  prey  to  every  temptation.  And 
^vhy  does  this  happen  ?  How  comes  it  that  man  either 
knows  not  the  road  to  his  own  happiness,  or  is  unable  to 
pursue  it  ?  Because  man  is  not  as  God  made  him :  "  For 
God  made  man  uprighfj  without  any  perversity  in  his 
will  or  understanding  ;  but  "  they  have  sought  out  many 
inventions" — They  have  sinned  against  their  Maker,  by 

*  Estli.  vi.  t  Eccl.  ia.  t  Eccl.  rii.  29. 


Blind  Bartimcus.  85 

forsaking  his  law,  and  followinoj  their  own  imaginations. 
Having  broke  loose  from  restraint,  they  will  not  return. 
Seeing  what  is  right,  they  follow  what  is  wrong.  Know- 
ing the  good,  they  chuse  the  evil  ?  Neglecting  the  riches, 
and  glory,  and  happiness  of  heaven,  they  will  seek  for 
riches,  and  glory,  and  happiness  where  they  are  not  to  be 
found.  Daily  disappointed,  they  daily  repeat  the  search  ; 
and  "  groping"  for  happiness  "  at  noon-day,  as  the  blind 
gropeth  in  darkness,"  they  ''  stumble  as  in  the  night,"  and 
"  fall  like  dead  men,"  and  yet  eagerly  renew  the  pursuit.'^ 

Better  to  imitate  blind  Bartimeus,  and  sit  patiently  by 
the  way-side  begging  relief,  than  to  travel  on  in  the  road 
to  destruction.  His  blindness  prevented  him  from  going 
to  Jesus,  who  alone  could  heal  him ;  and  God's  provi- 
dence brought  Jesus  to  him.  And  has  hot  God's  merciful 
providence  brought  Jesus  to  us  also  ?  to  open  the  eyes  of 
our  minds  by  the  light  of  his  Holy  Spirit  ?  "  to  bless  us 
by  turning  every  one  away  from  his  iniquities  ?"t  and  to 
gave  us  from  sin  and  misery  by  the  merit  of  his  own  death  ? 
Bartimeus  could  not  see  his  Saviour,  for  he  was  blind,  but 
he  heard  he  was  passing  by.  We  cannot  see  him  now 
with  our  bodily  eyes,  for  he  is  in  heaven  ;  but  we  have 
heard  of  his  sojourning  in  human  flesh,  and  of  (he  won- 
derful things  he  did,  and  suflfered  for  our  salvation.  The 
faith  of  this  blind  man  excited  and  enabled  him  to  cry  out 
with  confidence.  Son  of  David  have  mercy  on  me.  May 
God  inspire  us  with  the  same  earnest  faith,  and  enable  us 
to  "  cry  mightily  unto  him,"J  to  be  made  partakers  of  all 
the  blessings  of  redeeming  love !  Jesus  stopped  and  order- 
ed the  blind  man  to  be  brought  unto  him?  "  Be  of  good 
comfort,"  said  they  that  stood  by  ;  "  rise,  he  calleth  thee!"J 
Be  ye  all  of  good  comfort  too,  for  he  calleth  you  also. 
"  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest."||  "  Lord,  that  I  may  receive 
my  sight,"  was  the  ardent  prayer  of  the  poor  beggar. 
"  Receive  thy  sight,"  said  the  merciful  Saviour,  and  with 
rapture  he  beheld  the  sun,  and  glorified  God. 

Deliverance  from  the  power  of  sin,  and  from  the  ma- 

*  Isa.  lix.  10.     t  Acts  iii.  29.      +  Jonah,  iii.  8.     §  Maa-k  x.  49.     8  Matt.  xi.  28. 


S6  Blind  Bartimeus, 

lice  of  safan,  from  evil  lusts  and  tempers,  from  wicked 
habits,  and  from  everlasting  death,  should  be  ttie  fervent 
prayer  of  our  hearts  :  And  the  prayer  of  faith  will  not 
return  empty.  The  compassion  of  Jesus  will  be  excited; 
and,  "  Take  my  yoke  upon  you,  and  learn  of  me ;  for  I 
am  meek  and  lowly  in  heart;  and  ye  shall  find  rest  unto 
your  souls,"*  will  be  the  gracious  reply.  Rest  from  the 
slavery  of  sin,  from  the  tyranny  of  satan,  from  the  sting 
of  guilt,  from  the  doniinion  of  lust  and  passion,  from  ma- 
lignant tempers,  from  anxious  care,  from  the  vanities  of 
the  world,  from  the  dread  of  death,  and  from  the  terrors 
of  a  future  judgment. 

Whatever  reason  Bartimeus  had  to  give  glory  to  God 
for  his  mercy,  we  have  more.  He  was  delivered  from 
blindness,  and  enabled  to  behold  the  wonders  of  creation, 
to  rejoice  in  the  splendour  of  the  light,  and  to  find  his 
way  upon  all  occasions.  We  are  delivered  from  blindness 
of  heart  and  mind,  and  from  the  error  of  sin;  are  enabled 
to  behold  the  wonders  of  redemptii^n,  to  rejoice  in  the 
jnercy  of  God,  the  love  of  Christ,  and  the  grace  of  the 
Holy  Ghost;  by  the  light  of  divine  truth,  to  contemplate 
the  glories  of  the  invisible  world,  the  "  things  which  God 
has  prepared  for  them  that  lov^  him  ;"  such  as  "  eye  hath 
not  seen,  nor  ear  heard,  and  which  the  heart  of  man  can- 
not conceive."t 

But  let  us  ever  remember  the  words  of  Christ  to  the 
blind  man;  "  Thy  faith  hath  made  thee  whole;  thy  faith 
hath  saved  thee." J  Not  that  his  faith  had  any  virtue  or 
efficacy  to  cure  his  blindness ;  but  it  assured  him  of  relief, 
and  excited  him  to  apply  with  such  confidence  of  hope,  and 
earnestness  of  desire,  as  always  find  acceptance  with  God. 
And  as  it  made  him  a  fit  object  for  mercy,  so  it  called 
forth  the  miraculous  power  of  Jesus  to  heal  him.  Let 
him  then  be  our  pattern.  In  him  we  see  how  ready  the 
blessed  Saviour  is  to  be  found  of  those  w^ho  seek  him;  to 
attend  to  those  who  call  upon  him ;  to  present  himself  to 
those  who  cannot  come  to  him;  to  help  those  who  rely 
upon  him;  to  heal  those  vvho  trust  in  him.    If  we  wish 

*  Matt.  xi.  29.  f  1  Cor.  ii.  9.  +  Mark  x.  52. 


Blind  Barimeus.  87 

lo  receive  (he  blessings  of  bis  mediation,  our  failb  miiat  do 
for  lis,  wbat  Ibis  blind  man's. faith  did  for  him  :  it  must  ex- 
cite us  to  cry  to  the  Son  of  Darid,  the  Saviour  of  sinners, 
to  have  mercy  upon  us.  And  he  will  hear  the  prayer  of 
faith,  and  regard  the  humble  desires  of  the  penitent  heart: 
For  '*  he  loved  us,  and  gave  himself  for  us,""^'  and  is 
"  able  to  save  to  the  uttermost  them  that  come  to  God  by 
him;  seeing  he  ever  liveth  to  make  intercession  for  them."t 

So  great  was  the  desire  of  this  poor  man  to  be  freed 
from  the  darkness  which  involved  him,  that  when  our  Re- 
deemer called  him,  he  instantly  obeyed.  He  stayed  not 
even  to  wrap  his  weeds  about  him,  but  casting  them  away, 
obeyed  the  joyful  summons.  If  we  have  the  same  earn- 
est desire  to'^^e  cured  of  our  spiritual  blindness;  to  be  de- 
livered from  the  power  of  sin  and  the  sting  of  ^uilt,  from 
the  delusion  of  error  and  vice,  and  the  dominion  of  pas- 
sion and  appetite,  we  shall  do  as  he  did  ;  cast  off  every 
incumbrance,  especially  "  those  sins  that  easily  beset  us,"J 
and  fly  to  him  for  deliverance  and  health.  We  shall  be 
as  ready  to  part  with  every  vice  and  wicked  habit,  with 
every  sinful  affection  and  temper,  with  every  unlawful 
pleasure  and  gratification,  as  he  was  to  abandon  his  worth- 
less raiment. 

Let  this  then  be  the  test  of  our  faith,  and  let  us  fairly 
try  ourselves  by  it.  When  God  calls  us  by  the  admoni- 
tions gf  conscience,  by  the  motions  of  his  spirit,  by  the 
dispensations  of  his  providence,  by  the  preaching  of  his 
ministers;  are  we  ready  to  give  up  the  sinful  habits  and 
tempers,  the  worldly  views,  and  evil  indulgences,  which 
we  find  reproved  and  condemned  of  God  /  If  not,  we 
want  that  faith  in  God,  and  that  earnest  desire  of  spiritual 
health  and  salvation,  which  influenced  the  conduct  of  blind 
Bartimeus;  and  which  must  influence  the  conduct  of  eve- 
ry person  who  hopes  to  partake  of  the  benefits  of  redeem- 
ing love. 

He  that  cometh  to  Christ  must  be  ready  to  forsake  fa- 
ther, and  motlier,  and  wife,  and  children — even  all  he 
hath,  his  own  life  also,  if  they  come  in  competition  with 

♦  Gal.  a.  20.  t  Heb.  vU.  Q5.  t  Ueb.  xii,  1. 


S8  Blind  Bar iimeus. 

his  duty .=^^  How  much  more  must  he  abandon  sin,  and 
vice,  and  error;  evil  affections,  and  tempers,  and  passions, 
covetousness  and  the  love  of  the  world ;  the  lust  of  the 
eye,  and  the  pride  of  life.f  These  things  are  enmity 
against  God,  and  cannot  be  reconciled  to  him,  either  in 
this  world,  or  in  the  next.  He  hath  told  us  so  ;  and  if  we 
will  not  believe  his  word,  nor  regard  his  warning,  we  must 
abide  his  judgment,  and  endure  his  wrath. 

If,  on  the  contrary,  we  suffer  ourselves  to  obey  the 
calls  of  God,  to  return  to  him  by  patience  and  faith  ;  put- 
ting iniquity  away  from  us,  and  relying  upon  his  mercy ; 
we  shall  as  surely  find  redemption  from  misery,  and  health 
lo  our  souls,  as  Bartimeus  found  sight  to  his  blind  eyes: 
For  "  if  we  confess  our  sins,  he  is  faithful  and  just  to  for- 
give us  our  sins,  and  to  cleanse  us  from  all  unrighteous- 
iiess."J 

Let  us,  then,  renouncing  the  spirit  of  the  world,  the 
concupiscence  of  the  flesh,  and  the  inspirations  of  satan, 
attend  to  the  impressions  of  goodness  which  we  find  upon 
us ;  for  they  are  the  motions  of  the  Spirit  of  God  in  us ; 
and  if  we  willingly  follow,  he  will  lead  us  into  all  truth  in 
believing,  and  all  holiness  of  living.  Light  will  break  in 
upon  the  darkness  of  our  mind,  and  strength  succeed  to 
the  weakness  of  nature.  Faith  will  lead  us  to  obey  God 
and  trust  in  him.  Love  will  constrain  us  to  practise  all 
the  duties  of  justice  and  charity  ;  and  purity  of  heai't  will 
shew  itself  in  temperance  and  sobriety  of  life.  We  shall 
die  in  hope,  and  rise  to  glory  and  immortality. 

*  Luke  xiv.  26.        f  Rom.  viii.  7.    James  iv.  4.         ^  1  John  i.  9.. 


DISCOURSE  VIL 


rilE  BLESSEDNESS  OF  HAVING  EYES  TPIAT  SEE  AND 
EARS  THAT  HEAR. 

Matt.  xiii.  16. 

But  blessed  are  your  eyes,  for  they  see  ;  and  your  ears,  for 

thty  hear. 

O  come  at  the  hue  meaning  of  these  words,  it  will  be 
necessary  to  consider  the  occasion  on  which  they  were 
spoken,  and  to  compare  them  with  similar  expressions  in 
Holy  Scripture. 

Our  Saviour  having  spoken  the  parable  of  the  sower  to 
Ihe  multitude  that  attended  his  preaching,  his  disciples 
were  embarrassed  with  regard  to  its  meaning,  and  asked, 
why  he  chose  to  speak  to  the  people  in  parables,  rather 
than  in  plain  and  familiar  language  ?  the  former  being 
hard  to  be  understood,  and  liable  to  misconstruction ;  the 
latter  easily  intelligible,  and  not  subject  to  misinterpreta- 
tion. He  answered,  that  he  had  no  intention  to  conceal 
bis  meaning  from  them ;  nor  from  any  who,  like  them, 
were  ready  to  hear  and  to  obey.  To  such,  said  he,  "  it 
is  given" — ;it  is  permitted,  allowed — "  to  know  the  myste- 
ries of  the  kingdom  of  heaven" — to  have  them  explained 
so  as  to  be  understood  by  them.  But  to  the  multitude — 
the  bulk  of  the  Jewish  nation—''  it  is  not  given."  They 
have  stopped  their  ears,  and  shut  their  eyes,  and  hardened 
their  hearts  against  the  truth,  and  have  thereby  rendered 
themselves  incapable  of  plain  instruction.  To  them,  there- 
fore, the  mysteries,  or  abstruser  doctrines  of  the  king- 
dom of  heaven,  are  not  explained  in  an  open  and  familiar 
manner.  "  For  whosoever  hath" — whosoever  improves 
the  means  of  instruction  and  holy  living  which  God  hath 
put  in  his  power—"  to  him   shall  be  given,  and  he  shall 

VOL.  II.  M 


90     The  Blessedness  of  Eyes  that  sec  and  Ears  that  hear, 

have  more  abundance" — God  will  increase  the  means  of 
bis  knowledge,  will  open  his  heart  and  enlarge  his  under- 
slandin^DJ,  that  he  may  comprehend  the  revelation  of  his 
will,  as  far,  at  l^ast,  as  his  duly  is  concerned.  "  But  who- 
soever hatli  not" — whosoever  makes  no  proper  use  of  the 
knoivledoe,  understandiri^^,  and  opportunities  of  instruc- 
tion which  he  hath,  and  therefore  is  as  though  he  had  them 
not — "  from  him  shall  be  taken  away  even  that  he  hath," 
but  hath  without  profit  or  advantage  to  himself. 

The  reason,  therefore,  why  our  Saviour  spake  to  the 
Jews  in  parables,  was  not  that  he  affected  dark  expres- 
sions, hard  to  be  understood;  but  because,  through  their 
obstinacy  and  perverseness,  they  had  rendered  themselves 
incapable  of  profiting  by  his  instructions,  had  they  been 
ever  so  plainly  delivered.  .The  experiment,  in  f^ct,  had 
been  made,  and  the  issue  was  unfavourable.  Soon  after 
be  entered- on  his  public  ministry,  he  read  and  expounded 
a  passage  of  the  prophet  Isaiah,  in  the  synagogue  at  Na- 
zareth— ''  The  Spirit  of  the  Lord  is  upon  me,  because  he 
hath  anointed  me  to  preach  the  Gospel  to  the  poor;  he 
hath  sent  me  to  heal  the  broken-hearted,  to  preach  deliv- 
erance to  the  captives,  and  recovering  of  sight  to  the 
blind,  to  set  at  liberty  them  that  are  bruised,  to  preach 
the  acceptable  year  of  the  Lord."'^  When  he  told  tliem, 
that  the  Scripture  he  had  read  was  that  daj  fulfilled  in  him, 
though  they  acknowledged  and  admired  "the  gracious 
•words  which  proceeded  out  of  his  mouth,"  their  prejudi- 
ces were  immediately  excited — Does  this  man  pretend  that 
the  prophecy  he  hath  read  is  fulfilled  in  him  ?  Who  is  he  ? 
"  Is  not  this  .Joseph's  son,"  the  carpenter  ?  What  arrogance 
to  assume  so  much  to  himself!  However  illiberal  this  con- 
duct was,  it  excited  no  resentment  in  the  meek  and  lowly 
Jesus.  But  unreasonable  prejudices  always  hurt  ihe  per- 
sons who  entertain  them.  To  discountenance  them,  is 
right ;  to  endeavour  to  remove  them,  is  kind ;  and  kind- 
ness, and  a  regard  to  that  which  is  right,  excited  Christ 
to  attempt  it. 

The  Jews  had  long  considered  themselves  a»  the  pecu- 

*  Luke  iv.  16,  hz: 


Th.e  Blessedness  of  Eyes  that  see  and  Ears  thai  hear.    91 

liar  people  of  God.  They  claimed,  and  to  tliem  pertain- 
ed "  the  adoption,  and  the  glory,  and  the  covenants,  and 
the  givinsf  of  the  law,  and  the  service  of  God,  and  the 
promises:"  Theirs  were  '*  the  fathers,"  and  of  them,  ''  as 
concerning  the  flesh,"  Messiah  or  Christ  was  to  colne.* 
These  privileges  tliey  considered  as  their  birlh-right,  and 
could  not  endure  that  other  nations  should  sliare  in  them. 
The  Scripture  which  Christ  had  expounded  of  himself 
\vas  general,  and  contained  a  commission  to  extend  tlie 
blessing  of  Messiah  to  the  poor,  broken-hearted,  blind, 
bruised  captives  of  satan  in  every  nation  and  country. 
That  this  was  the  design  of  Almighty  God,  he  had  inti- 
mated to  them,  and  their  passions  were  alarmed.  They 
expected  that  Messiah  would  conquer  and  subject  all  na- 
tions to  their  dominion  :  In  that  sense  they  would  have  al- 
lowed, he  might  be  a  blessing  to  the  world.  But,  how 
could  Joseph's  son  be  Zvlessiah  ?  How  could  he  subdue  all 
nations  by  preaching  glad  tidings  to  poor,  blind,  misera- 
ble, broken-hearted  objects  ? 

It  is  the  property  of  goodness,  not  to  be  weary  in  the 
works  of  benevolence ;  of  mercy,  to  be  long  suffering. 
One  step  more  the  holy  Jesus  took  to  calm  the  passions 
and  abate  the  prejudices  of  these  unhappy  people,  and 
addressed  them  to  the  following  purpose : — You  think  all 
the  blessings  of  Messiah  are  to  be  confined  to  you  :  But 
remember,  God  hath  promised  him  for  a  blessing  to  all 
the  families  of  the  earth:  To  you  primarily  and  particu- 
larly, unless  you  reject  the  gracious  purpose  of  God  to- 
wards you.  If  you  do,  others  will  readily  receive  the 
glad  tidings  which  you  refuse.  For  however  you  may 
construe  the  promises  of  God,  and  appropriate  them  ex- 
clusively to  yourselves;  he  hath,  in  fact,  sometimes  pas- 
sed you  over,  and  employed  even  his  miraculous  power 
for  the  relief  of  persons  of  other  nations,  in  preference  to 
you.  In  the  time  of  Elijah,  when  there  was  no  rain  for 
three  years  and  six  months,  and  great  famine  prevailed  ; 
though  there  were  many  widows  in  Israel  wdio  wanted 
support,  the  prophet  was  not  sent  to  one  of  them,  but  to 

'  Horn.  \x.  4,  5. 


92     The  Blessedness  of  Eyes  that  see  and  Ears  that  hear, 

a  widow  w^oman  of  Sarepta,  a  city  of  Sidon.  iind  though 
there  were  many  lepers  in  Israel,  in  the  days  of  Elisha, 
none  of  them  were  cleansed  by  him :  that  blessing  was 
conferred  on  Naaman  the  Syrian  only.  When  they  heard 
this,  they  were  filled  with  wrath,  and  tumultuously  forced 
him  out  of  the  city ;  intending  to  throw  him  headlong 
from  the  precipice  on  which  it  was  built. 

From  this  transaction  it  is  plain,  that  the  generality  of 
the  Jews  would  not  have  borne  to  have  had  the  great  revo- 
lutions in  their  government  and  religion,  which  were  then 
impending,  declared  in  plain  language.  Necessity,  and 
not  choice,  therefore,  carried  Christ  into  the  parabolical 
inethod  of  teaching;  and  that  method  he  seems  constantly 
to  have  used,  in  his  public  discourses,  ever  after.  In  kind- 
ness to  them  he  forebore  plain  declarations ;  and  in  apt 
similitudes  represented  the  approaching  destruction  of 
their  city,  the  dissolution  of  their  civil  and  religious  poli- 
ty, the  progress  his  religion  would  make  in  the  world,  not- 
withstanding their  strong  opposition,  and  the  calling  in  of 
the  nations  of  the  world  to  partake  of  the  promises  which 
they  rejected.  While  they  were  attending  to  a  parable, 
their  prejudices  were  quiet,  their  passions  asleep,  and  the 
danger  of  exciting  resentment  was  much  lessened  by  the 
time  and  reflection  it  took  to  ascertain  its  meaning. 

This  reason  our  Lord  gives  of  his  conduct,  "  Therefore 
speak  I  to  them  in  parables,  because  they  seeing,  see  not; 
and  hearing,  they  hear  not ;  neither  do  they  understand." 
These  seem  to  have  been  proverbial  expressions,  by  which 
the  Jews  reproached  the  inconsiderate  and  slothful,  who 
neglected  to  act  according  to  their  knowledge  and  belief. 
And  because  they  had,  through  prejudice,  worldly  views, 
and  attachment  to  their  sins,  wilfully  shut  their  eyes 
against  that  light  which  was  intended  to  lighten,  not  them 
only,  but  "  every  man  that  Cometh  into  the  world,"  and 
stopped  their  ears  against  his  instructions  who  had  "the 
words  of  eternal  life,"  he  declares  the  prophecy  of  Isaiah 
to  be  fulfilled  in  them,  which  saith,  "  By  hearing  ye  shall 
hear,  and  shall  not  understand,  and  seeing  ye  shall  see, 
and  shall  not  perceive.    For  this  people's  heart  is  waxed 


The  Blessedness  of  Eyes  that  see  and  Ears  that  hear.     93 

gross,  and  their  ears  are  dull  of  hearing,  and  their  eyes 
have  they  closed;  lest  at  any  time  they  should  see  with 
their  eyes,  and  hear  with  their  ears,  and  should  understand 
with  their  hearts,  and  should  be  converted,  and  I  should 
heal  them."=^'  Then  foUoweth  the  text,  "  But  blessed  are 
your  eyes,  for  they  see  ;  and  your  ears,  for  they  hear." 

Having  now  considered  these  words,  and  shewn  their 
connection  with  the  context,  we  will  endeavour  to  ascer- 
tain their  meaning,  by  comparing  them  with  similar  ex- 
pressions in  Holy  Scripture. 

The  phrase  of  having  eyes  and  not  seeing,  and  ears  and 
not  hearing,  is  common  among  the  prophets.  We  will 
first  attend  to  Jeremiah,  who  addresseth  his  countrymen 
in  this  manner :  "  O  foolish  people,  and  without  under- 
standing; which  have  eyes  and  see  not,  which  have  ears 
and  hear  not."t  The  reason  of  this  sharp  rebuke  soon 
follows  ;  they  feared  not  the  Lord,  but  had  "  a  revolting 
and  rebellious  heart ;"  had  *'  revolted  and  gone  :"  that  is, 
they  obstinately  continued  in  their  transgressions,  unin- 
formed by  instruction,  unreclaimed  by  reproof  and  cor- 
rection— "  Among  my  people,"  said  God,  "  are  found 
wicked  men — As  a  cage  is  full  of  birds,  so  are  their  hou- 
ses full  of  deceit."  Not  less  than  ten  time^  doth  God  ex- 
postulate with  his  people  by  the  mouth  of  this  prophet, 
reproaching  them  for  their  perverseness  in  refusing  the  in- 
structions and  admonitions  of  the  messengers  he  had  sent 
among  them,  "  rising  up  early  and  sending  them  ;  but 
they  would  not  hear,  ihey  would  not  hearken,  they  would 
not  incline  their  ear."  They  had  perversely  shut  their 
eyes  and  stopped  their  ears,  and  resolved,  in  opposition 
to  all  they  saw  and  heard,  to  continue  in  their  own  way. 
Therefore  are  they  described  as  having  eyes  and  ears  that 
could  neither  see  nor  hear.J 

I  shall  content  myself  with  citing  one  passage  more  on 
this  subject,  and  that  shall  be  taken  from  the  prophet  Eze- 
kiel,  to  whom  God  saith,  "Son  of  man,  thou  dwellest  in 
the  midst  of  a  rebellious  house,  which  have  eyes  to  see, 

*  Mjitt.  xlii.  14,  15.  from  Isa.  vi.  9, 10.  f  Jcrom,  v.  21. 

4  Sec  Jerem.  vir.  13.  xxv.  3,  4.  xxvi.5.  xxix.  19  xxxv,  14j  15,  sJiv.  4. 


94     The  Blessedness  of  Eyes  thai  see  and  Ears  thai  hear, 

and  see  not ;  they  have  ears  to  hear,  and  hear  not ;  for 
they  are  a  rebellious  house."=^  So  that  rebellion  against 
God  in  refusing  to  be  governed  by  his  laws,  and  to  receive 
his  instructions  and  reproofs  by  his  prophets  and  ministers, 
is  the  true  meaning  of  the  phrase  of  having  eyes  and  not 
seeing^  and  ears  and  not  hearing. 

Thus  it  fared  with  tlie  old  prophets.  And  when  God 
sent  his  Son  into  the  w^orld,  having  none  greater  by  whom 
to  send,  and  because  ail  other  messengers  had  proved  in- 
effectual, he  found  the  same  temper  among  his  country- 
men. He  came  not  only  to  make  expiation  for  our  sms 
by  his  death,  but  also  to  found  a  spiritual  kingdom  of 
peace  and  holiness,  of  grace,  and  mevcy,  and  truth.  When 
he  began  to  publish  his  commission,  to  explain  the  nature 
of  the  kingdom  he  was  about  to  establish,  and  to  invite 
men  to  come  into  it  by  repentance  aqd  faith,  that  tiiey 
might  be  trained  up  for  eternal  life,  the  Jews  shewed  the 
same  perversity  of  temper,  the  same  obstinacy  of  heart, 
the  same  attachment  to  the  WT»rld,  the  same  prejudice  and 
resentment  against  him  for  attempting  to  reform  them, 
which  the  old  prophets  had  experienced  from  their  fathers. 
That  he  should,  under  these  circumstances,  speak  of  them 
in  the  terras  tl^e  prophets  had  used.  That  they  had  eyes 
and  saw  not,  and  ears  and  heard  noty  was  not  strange,  eS' 
pecially  as  those  terms  were  v.ell  understood  by  those  who 
heard  him.  And  when  he  found  that  their  perverseness, 
and  attachment  to  their  prejudices  and  vices,  would  not 
bear  plain  and  open  declarations  concerning  the  nature  of 
his  kingdom,  it  was  an  instance  of  humility  and  kindness 
in  him,  to  deliver  those  truths  in  expressions  which  were 
iigurative,  and  something  obscure,  which  their  preposses- 
sions and  passions  w  ould  not  permit  them  to  receive  in  a 
plain  and  familiar  dress. 

The  audiences  to  which  our  Saviour  spalie  were  mixed. 
The  love  of  truth  brought  some  to  hear  him;  curiosity 
others ;  while  not  a  few  came  that  they  might  watch  his 
words,  and  find  occasion  for  censure.  Against  these  last, 
the  parabolical  way  of  speaking  was  a  good  guard,  and, 

*  Ezek.  xii,  2. 


The  Blessedness  of  Eyes  that  see  mid  Ears  that  hear.    95 

at  the  same  time,  afforded  free  scope  for  instruction  and 
reproof.  By  it  the  curious  were  gratified;  and  while 
their  attention  was  eno^ai^ed,  and  their  ears  were  delight- 
ed, thdr  minds  oftentimes  were  informed,  and  their  hearts 
made  better.  And  the  diligent  hearer,  and  candid  in- 
quirer after  truth,  found  his  parables  capable  of  an  easy 
interpretation,  and  full  of  the  most  excellent  and  instruc- 
tive meaning. 

What  our  Lord  intended  principally  to  reprove,  was 
the  rebellious  temj^er  of  the  Jews  against  Almighty  God, 
manifested  by  their  disregarding  his  instructions  and  re- 
proofs. This  appears  by  his  applying  to  them  the  afore- 
cited prophecy  of  Isaiah,  ''  By  hearing  ye  shall  hear,  and 
shall  not  understand,"  &c.  The  passage  of  Isaiah  to 
which  this  refers,  is  evidently  intended  to  declare  God's 
giving  up  his  people  to  the  consequences  of  that  dulness 
and  deadness  of  heart,  which  they  had  brought  on  them- 
selves by  their  obstinate  continuance  in  thOvSe  sins  which 
his  prophets  were  sent  to  reprove;  and  to  desolation  and 
destruction,  as  a  punishment  for  their  rebellion  and  idola- 
try, in  which  they  had  persisted,  notwithstanding  his  re- 
peated calls  to  repentance  :  but  they  woidd  not  hear,  they 
would  not  see,  they  would  not  understand.  Therefore 
they  were  to  lie  under  the  curse  of  seeing  without  perceiv- 
ing, of  hearing  and  not  understanding,  until  their  cities 
were  "  wasted  without  inhabitant,"  and  their  *'  houses  with- 
out man,"  and  their  "  land"  was  "  utterly  desolate."* 

When  it  is  said,  "  This  people's  heart  is  waxed  gross,'* 
&c.  or,  "  Make  the  heart  of  this  people  fat,  and  make 
their  ears  heavy,"  &c,  we  are  not  to  suppose  that  God 
brings  on  people  an  incapacity,  or  inability  to  receive  di- 
vine truth,  and  to  attend  to  his  admonitions  and  threats. 
They  declare  the  state  into  which  wicked  people  liave 
brought  themselves,  by  their  vices  and  lusts.  Having 
eyes,  they  will  not  see  the  latal  tendency  of  sin  and  error: 
Having  ears,  they  will  not  hear  the  calls  of  God's  Spirit 
within  them,  nor  of  his  word  and  ministers,  to  repentance 
and  amendment  of  life.    Tliey  "  hate  to  be  reformed," 


96     Tht  Blessedness  of  Eyes  that  see  and  Ears  thai  hear. 

and  persist  in  their  impenitency  till  they  become  incapa- 
ble of  repenting  at  all.  Then  will  God  "  pluck  them 
away,"  and  there  shall  be  "  none  to  deliver  them."^ 

On  account  of  this  temper — because  they  shut  their 
eyes,  and  stopped  their  ears,  and  hardened  their  hearts 
against  reproof,  God  gave  up  the  old  Jews  to  desolation 
and  destruction.  Christ,  finding  the  same  rebellious,  ob- 
stinate, perverse  temper  in  the  Jews  of  his  time,  seeing 
them  shut  their  eyes  against  the  evidence  of  his  miracles, 
and  stop  their  ears  against  his  instructions,  and  harden 
their  hearts  against  his  reproofs  and  calls  to  repentance, 
"warned  them,  that  they  would  bring  the  same  curse  and 
judgments  on  themselves,  which  came  upon  their  progen- 
itors: Though  they  had  eyes  and  ears — capacity  andabili- 
ty  to  do  it — they  would  not  see,  nor  understand  the  things 
that  belonged  to  their  peace,  till  they  sliould  be  hid  from 
their  eyes ;  that  is,  till  they  had  rendered  themselves  in- 
capable of  perceiving  them ;  and  then  their  city  and  tem- 
ple would  so  entirely  be  given  up  to  destruction,  that  not 
one  stone  should  be  left  upon  another. 

Of  this  kind,  but  dreadful  warning,  they  took  no  no- 
tice, but  going  on  in  their  hardness  and  impenitency,  they 
filled  up  the  measure  of  their  iniquity  by  crucifying  the 
Lord  of  Glory.  Still  God  waited  forty  years  for  their 
amendment :  but  this  space  they  abused,  and  converted 
their  day  of  grace  into  a  season  of  persecuting  the  Church 
of  God.  At  length  his  judgments  came  upon  them  like  a 
flood.  That  dreadful  scourgf  which  God  had  provided  for 
the  wicked  inhabitants  of  the  earth,  the  Homan  power, 
wasted  their  country,  besieged,  and  took,  and  destroyed 
their  city ;  many  of  them  w^re  crucified,  near  a  million 
were  sold  into  slavery,  and  the  residue  were  banished  from 
Judea,  under  the  penalty  of  death  if  they  ever  returned. 
God  thus  visiting  on  the  impenitent  children,  the  innocent 
blood  which  their  fathers,  when  Ihey  demanded  Christ  to 
be  crucified,  had  audaciously  imprecated  on  themselves 
and  their  posterity. 

In  this  dreadful  state  of  dispersion  over  the  whole  worlds 

'^  Fsalixj  1.  17,  22- 


The  Blessedness  of  Eyes  that  see  and  Ears  that  hear.    97 

and  in  the  more  dreadful  slate  of  dereliction  of  God,  hav- 
ing eyes  that  see  not,  and  ears  that  hear  not,  and  hearts 
(liat  understand  not  the  things  that  belong  to  their  peace, 
do  they  still  continue :  And  thus  must  they  continue  till 
the  purpose  of  God  is  completed ;  till  the  measure  of  their 
punishment,  like  the  measure  of  their  iniquity,  being  full 
and  running  over,  they  shall  comply  with  the  overtures  of 
divine  mercy,  and  acknowledge  for  their  God  and  Saviour 
the  Lord  and  Giver  of  life,  whom  their  fathers  condemn* 
ed,  and  delivered  up  to  be  slain.  Having,  as  a  standing 
miracle  to  the  world,  to  prove  the  truth  of  God's  threats, 
the  justice  of  his  judgments,  the  superintendency  of  his 
providence,  fulfilled  the  time  of  their  punishment,  they 
shall  become  a  miracle  bf  divine  grace,  and,  by  their  con- 
version, bring  in  the  fulness  of  the  Gentiles  to  the  faith  of 
Christ,  and  make,  with  them,  one  sheep-fold  under  one 
shepherd,  Jesus  Christ,  our  Lord. 

If  the  true  exposition  of  the  expression,  having  eyes 
and  not  seeing,  and  ears  and  not  hearing,  hath  been  given, 
it  will  be  no  difficult  matter  to  ascertain  our  Saviour's 
meaning  when  he  saith  to  his  disciples,  "  Blessed  are  your 
eyes,  for  they  see ;  and  your  ears,  for  they  hear."  The 
conduct  of  his  disciples  was  different  from  that  of  the  bulk 
of  their  nation.  In  their  notions  of  Messiah  they  were, 
it  is  true,  mistaken.  In  common  with  their  countrymen, 
they  expected  a  temporal  deliverer,  who  would  lead  them 
to  victory  and  triumph.  But  they  shewed  not  that  obsti- 
nacy of  temper  which  generally  pervaded  the  Jewish  na- 
tion. They  had  no  attachment  to  error  and  vice  which 
hindered  them  from  understanding  the  thinga  of  the  king- 
dom of  God.  They  gave  up  all  they  had  in  this  work!, 
and  followed  Christ,  being  determined  to  abide  by  him,^ 
and  take  their  portion  with  him,  whatever  it  might  be. 
They  were  convinced  by  the  miracles  theV  saw,  and  the 
doctrines  they  heard,  that  he  was  Messiah;  and  on  all  oc- 
casions showed  a  ready  disposition  to  obey  his  will  and 
conform  to  his  instructions-^"  Thou  art  the  Christ,"  said 
Peter  to  him  on  a  particular  occasion,  "the  Son  of  the 
living  God."     When  some  who  had  set  out  to  follow  him, 

VOL,  n.  JVJ 


98     The  Blessedness  of  Eyes  thai  see  and  Ears  thai  hear. 

were  offended  at  the  purity  be  required,  and  went  away 
and  walked  no  more  with  him;  the  disciples  remained 
firm  in  their  resolution  to  abide  by  him — "  Lord,  to  whom 
sliall  we  o^o?  thou  hast  the  words  of  eternal  life:-  And  we 
believe  and  are  sure,  that  thou  art  the  Christ,  the  Son  of 
the  living  God."  This,  it  is  true,  might,  at  first,  have 
been  done  from  worldly  considerations  ;  but  their  preju- 
dices in  favour  of  the  temporal  nature  of  Messiah's  king- 
dom gradually  declined.  The  example  and  instructions 
of  their  Master  furnished  them  with  new  and  just  notions 
of  hi% kingdom;  and  they,  at  last,  came  to  understand, 
and  prize,  and  seek  those  spiritual  blessings  which  can  be 
had  only  through  him,  and  which  exceed  all  the  pomp, 
and  power,  and  victories,  and  triumphs  of  the  world. 

The  reason,  therefore,  why  their  eyes  and  ears  are  pro- 
nounced blessed,  is,  because  they  saw  and  believed,  that 
Jesus  was  Messiah,  and  received  his  instructions  as  ttie 
words  of  eternal  life  :  because  Christ  saw  them  to  be  of 
an  honest  disposition,  ready  to  learn  and  to  obey  the  will 
of  God — like  little  children,  of  teachable  and  candid 
minds,  disposed  to  receive  instruction,  and  to  "  under- 
stand the  mysteries  of  the  kingdom  of  heaven."  To  the.m, 
and  to  all  like  them,  the  parables  of  Christ  were  explain- 
ed, and  the  mysteries  of  his  kingdom  laid  open.  They, 
having  eyes  to  see,  and  ears  to  hear,  and  hearts  to  under- 
stand, did  attend  to  the  doctrines  and  instructions  of  tlie 
Son  of  God,  which,  like  good  seed  on  good  ground,  took 
deep  root,  and  sprang  up,  and  grew,  and  bore  fruit,  some 
thirty  fold,  and  some  sixty,  and  some  an  hundred. 

Blessed  indeed  were  their  eyes  which  saw  the  Son  of 
God  in  human  nature,  and  beheld  the  wonders  he  did  for 
the  children  of  men  !  Blessed  were  their  ears  which  heard 
his  heavenly  doctrines,  and  listened  to  the  divine  instruc- 
tions of  his  moulh !  But  beyond  comparison  were  they 
blessed,  who,  having  heard  his  word,  kept  it ;  who  in  sim- 
plicity of  heart  obeyed  his  -call,  and  left  not  only  Iheir 
worldly  possessions,  but  their' worldly  tempers,  and  evil 
habits,  and  errors,  and  vices,  that  they  might  listen  to  him 
who  had  the  words  of  eternal  life,  hear  the  mysteries  of 


The  Blessedness  of  E^es  that  see  and  Ears  that  hear.     9^ 

his  kingdom  explained,  and  be  made  partakers-  of  the 
"good  word  of  God,  and  the  powers  of  the  world  to 
come."* 

1  have  hitherto  endeavoured  to  illustrate  the  text,  by 
considering  the  conduct  of  those  .Tews  who  rejected  Christ, 
and  of  those  others  who  received  him  in  simplicity  of 
heart.  To  discover  ihe  eriors  of  others,  and  see  on  what 
rock  they  sufTered  shipwreck,  will  not  only  be  a  warning 
to  us,  but  may  enable  us  lo  avoid  their  d^n2;er.  And  to 
see  by  what  means  the  eminent  servants  of  God  overcame 
the  world,  and  obtained  the  prize  of  their  high  calling, 
will  excite  our  endeavours  to  imitate  their  faith  and  holi- 
ness, that  we  may,  with  them,  partake  of  the  precious 
gift  of  eternal  life. 

When  you  reflect  on.  the  conduct  of  those  Jews  \vho 
rejected  Christ  and  accomplished  his  death,  your  indigna- 
tion is  moved  against  them ;  you  are  -amazed  at  their  per- 
verseness  and  obstinacy.  Had  you  been  in  their  place, 
you  imagine,  you  should  have  acted  very  differently.  To 
have  heard  tl>e  gospel  preached  by  Christ  himself;  to  have 
seen  his  gracious  mouth  opened,  and  holy  hands  raised  t6 
dispense  instruction  and  blessing  to  mankind,  would  have 
affected  you  so  deeply,  that  nothing  could  have  hindered 
you  from  embracing  his  gospel  with  your  whole  heart. — 
Take  heed,  lest  in  condemning  them,  you  condemn  your- 
selves. 

What  prevented  the  Jews  from  doing  that  which  you 
suppose  you  should  have  done,  had  you  been  in  their 
place  ?  They  wanted  not  the  strongest  means  of  convic- 
tion. Miracles  were  wrought,  and  prophecies  fulfilled  be- 
fore their  eyes.  The  most  heavenly  doctrines  were  preach- 
ed to  them,  and  in  the  most  engaging  manner.  The 
brightest,  and  most  perfect  example  oif  holy  living  was 
exhibited  to  their  view,  by  the  same  person  who  wrought 
the  miracles,  fulfilled  the  prophecies,  and  taught  those 
pure  and  sublime  truths:  and  yet  they  rejected  him. 
Would  you  know  the  reason  ?  Christ  hath  told  you,  it  was 
^*'  because  their  deeds  were  evil ;"  because  they  loved  their 

*  Heb.  vi.  5. 


1 00    The  Blessedness  of  Eyes  thai  see  and  Ears  that  hear. 

sins,  and  were  resolved  not  to  part  from  tbem.  They, 
therefore,  came  not  to  the  light  of  divine  truth,  lest  their 
deeds  being  discovered  to  be  evil,  they  should  be  made 
uneasy  by  reproof  and  conviction. 

In  this  case  be  your  own  judges:  only,  for  your  own 
sakes,  judge  righteous  judgment.  If  you  also  love  your 
sins  and  evil  habits,  so  as  to  be  unwilling  to  give  them  up, 
and  embrace  the  holiness  and  purity  of  the  gospel,  in  what 
are  you  better  than  those  Jews  were  ?  If  you  reject  Christ 
preaching  to  you  by  liis  Spirit,  his  Word,  his  Ministers — 
putting  into  your  hearts  good  desires,  exciting  you  to  re- 
pentance and  amendment  of  life ;  if  you  refuse  the  order, 
and  government,  and  discipline  of  his  Church,  his  sacra- 
ment^ and  laws  ;  you  do  reject  him  as  certainly,  as  entire- 
ly, as  wickedly  as  ever  the  Jews,  did,  though  you  have 
not  rejected  him  preaching  to  you  in  the  flesh.  Say  not 
Ihat  you  believe  Jesus  to  be  the  Christ,  the  Saviour  of  the 
world,  while  you  love  your  sins,  the  works  of  the  devil 
which  he  came  to  destroy.  Pretend  not  to  be  his  disci-^ 
pies,  if  you  renounce  the  authority  of  his  Church,  the 
obligation  of  his  sacraments,  the  preaching  of  his  word, 
the  administration  of  his  ministers. 

Can  it  be  supposed,  that  Christ  came  into  the  world,  and 
did,  and  suffered  what  is  recorded  of  him,  to  call  men  to 
the  mere  outward  profession  of  his  religion  ?  barely  to 
take  the  Christian  name  upon  them  ?  No  ;  it  was  to  call 
them  from  sin  to  holiness,  from  the  power  of  satan  unto 
God  ;  to  kill  aod  destroy  sin  in  them;  to  make  them  pure 
in  temper  and  disposition,  in  mind  and  thought,  that  they 
might  be  capable  of  happiness  with  God. 

Let  not  the  man,  therefore,  who  loves  his  sins,  and  re- 
fuses to  forsake  them ;  who  disregards  the  holiness  and 
virtue  which  the  gospel  requires,  think,  that  he  is  in  any 
respect  better  than  the  Jews  were.  Had  he  lived  in  their 
time,  he  would  have  done  as  they  did.  And  he  lies  under 
the  same  curse  that  was  inflicted  on  them,  having  eyes 
that  see  not,  and  ears  that  hear  not,  and  a  heart  that  un- 
derstands not.  From  this  curse  nothing  can  deliver  him 
but  repentance,  or  conversion  of  the  heart  to  God — ^giv- 


The  Blessedness  of  Eyes  that  see  and  Ears  that  hear.    101 

jiio  himself  up  to  be  ordered  and  governed  by  the  Holy 
Spirit,  who  is  constantly  calling  him  to  repentance,  by 
the  checks  of  conscience,  and  by  the  inspirations  of  holi- 
ness, inviting  him  to  return  to  the  ways  of  God  from 
which  he  hath  erred  and  strayed  by  his  evil  de^e^d^.:  Then,, 
"  though  his  sins  be  as  scarlet,  they  shall  be.  \Vhii(i  as  snow  ; 
though  they  be  red  as  crimson,  they  shaU  be'.lj^e  At peyy'?^; 
washed  in  the  "  fountain  opened  to  the  liouse  *bf  DaVid,* 
and  to  the  inhabitants  of  Jerusalem  for  sin  and  for  un- 
cleanness,""  even  the  precious  blood  of  the  "  Lamb  of  God 
which  taketh  away  the  sin  of  the  world."* 

Often,  and  affectionately  did  the  Redeemer  invife  those 
to  w  horn  he  preached  to  repentance  and  amendment,  that 
they  might  receive  the  forgiveness  of  God — proclaiming 
mercy  to  the  penitent,  and  warning  the  impenitent  of  the 
sure  destruction  which  would  overtake  the  hardened  offen- 
der. And  when  all  his  invitations  and  admonitions  w^ere 
ineffectual,  knowing  that  in  crucifying  him  they  would  fill 
up  the  measure  of  their  iniquity,  and  become  ripe  for  the 
judgments  of  God,  tenderly  did  he  lament  the  approach- 
ing calamities  of  his  country.  Going  in  his  humble  tri- 
umph into  Jerusalem,  and  knowing  that  all  things  written 
of  him  in  the  Prophets  and  in  the  Psalms  were  about  to 
be  accomplished,  when  he  came  within  view  of  the  city, 
he  beheld  it  and  wept  over  it.  Pronouncing  the  dreadful 
doom  which  devoted  it  to  the  fury  of  its  enemies,  who 
were  to  lay  it,  and  its  inhabitants  even  with  the  ground, 
not  leaving  one  stone  upon  another,  bis  heart  melted  with 
pity,  and  his  last  words  were  words  of  sympathetic  con- 
dolence— "  If  thou  hadst  known,  even  thou,"  O  Jerusa- 
lem, "  at  least  in  this  thy  day,  the  things  that  belong  unto 
thy  peace !  but  now  they  are  hid  from  thine  eyes,"  and 
hid,  "  because  thou  knewest  not" — because  thou  didst  not 
consider  and  improve  "the  time  of  thy  visitation." 

The  day  of  God's  grace  and  merciful  visitation  was  not 
confined  to  the  Jews;  it  was  extended  to  the  rest  of  the 
world  ;  it  hath  come  even  to  us,  giving  "  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of  Jesug 

*  Isa.  i.  18.    Zcch.  xiii.  1.    Jobn  i.  29. 


102    The  Blessedness  of  Eyes  that  see  and  Ears  that  hear. 

Christ,"*  and  making  known  eternal  life,  through  him,  to 
lost  and  miserable  man.  He  hath  proclaimed,  "  I.  have 
heard  thee  in  a. time  accepted,  and  in  the  day  of  salvation 
have  I  succoured  thee :  Behold,  now  is  the  accepted  time ; 

.     behold,  nw:, is  the  day  of  salvation:  Receive  not,  there- 

':*  fcre,  Ihc  griade  of  God  in  vain."t 
.;  ;)3.;;  vThf  ;|)|Hiis}im  which  the  Jews  suffered,  ou^^ht  to  be 
.^o"  ^"|)tif  adnjomtionriot  to  sin  after  their  example  of  unbelief; 
and  the  obstinacy  of  lieart  which  they  showed  should  cau- 
tion us,  not  to  harden  our  hearts  through  the  de'ceitfulness 
of  sin,  lest  God  should  "swear  in  his  wrath,  Ye  shall  not 
enter  into  my  rest."J  For  the  same  self-denial,  and  renun- 
ciation of  the  world,  and  of  evil  habits,  and  W-icked  tem- 
pers and  passion?,  which  were  necessary  in  the  time  of 
Christ's  personal  ministry  to  qualify  men  to  be  his  disci- 
ples, are  necessary  now.  That  teachable  disposition  which 
then  enabled  them  to  understand  the  mysteries  of  the 
kingdom  of  God,  must  enable  us  to  receive  instruction  in 
the  same  divine  science.  And  the  blessings  of  Christ's  re- 
demption must  be  received  by  us  in  the  same  way  of  live- 
ly faith  and  holy  obedience,  in  which  they  received  them, 
who  heard  his  personal  preaching. 

Examine  yourselves,  therefore,  whether  your  hearts 
are,  in  these  respects,  right  with  God  ?  whether  you  do 
attend  to  his  word,  the  doctrines  of  the  Gospel  of  Christ, 
with  ears  that  hear,  and  with  hearts  that  understand  ;  that 
13,  with  minds  free  from  the  bias  of  worldly  views,  and 
party  attachments,  and  evil  habits?  If  you  do,  blessed  are 
your  eyes  and  ears  :  With  the  holy  apostles  and  followers 
of  Christ,  "  to  you  it  is  given  to  know  the  mysteries  of  the 
kingdom  of  heaven."  By  the  illumination  of  the  Spirit 
of  God,  you  will  discover  the  "hidden  things  of  his  law," 
and  will  have  your  "  senses  exercised  to  discern  both  good 
and  evil.''J  By  his  heavenly  influence  you  will  also  choose 
that  which  is  good,  and  avoid  what  is  evil ;  and  will  grow 
m  grace  and  knowledge,  in  faith  and  holiness  to  the  end 
of  your  lives.  Then  shall  you  receive,  with  the  apostles 
and  faithful  servants  of  God,  your  portion  in  that  place 

*  2  Cor,  iv.  6.  f  yi.  1,  2.  *  Heb.  iii,  8,  &g.  §  Hcb.  v.  14 


I 


The  Blessedness  of  Eyes  that  see  and  Ears  thai  hear,    103 

which  Christ  hath  prepared  for  those  who  love  and  obey 
him. 

On  the  contrai  J  ;  if  you  are  attached  to  schemes  of  am- 
bition and  covetousness,  which  you. do  not  choose  (o  re- 
linquish; to  habits  of  vice,  which  you  are  not  disposed 
to  abandon  ;  to  your  own  system  of  relio;ious  opinions, 
hy  which,  riglit  or  wrong,  you  are  determined  to  abide, 
know  that  you  are  in  the  same  state  with  those  Jews  of 
whom  Christ  said,  they  had  eyes  which  saw  not,  and  ears 
which  heard  not,  and  hearts  which  understood  not ;  and 
unless  you  repent,  like  them  you  will  suffer  the  judgments 
of  God;  possibly  not  temporal  destruction,  but  what  is 
infinitely  worse,  "  everlasting  destruction  from  the  pres- 
ence of  the  Lord,  and  from  the  glory  of  his  power."^"^ 

Consider  these  things;  and  may  God,  who  is  rich  in 
mercy,  make  the  hours  of  your  consideration  conducive 
to  your  soul's  health.  May  he  pour  upon  you  the  abun- 
dance of  his  grace  ;  give  you  those  blessed  eyes  which  see, 
ears  which  hear,  and  hearts  which  understand  ;  that  you 
may  perceive,  and  pursue  the  things  which  belong  to  your 
everlasting  peace;  through  the  uierit  and  mediation  of 
Jesus  Christ,  our  Lord  and  Saviour.     Amen, 

^  3  TUess.  i.  9.. 


mSCOURSE  VIIL 

PART  I. 

THE  ATONEMENT  OF  CHRIST. 

1  John  ii.  1,  2. 

My  little  childreUy  these  things  write  I  unto  you,  that  ye  sin 

not.     And  if  any  man  sin,  we  ham  an  advocate  with  the 

Father,  Jesus  Christ  the  righteous ;  and  he  is  the  propi- 

iiaiion  for  our  sins ;  and  not  for  our  sins  only,  hut  also 

for  the  sins  of  the  whole  world, 

HE  design  of  this  Epistle  of  St.  John  seems  to  have 
been  to  guard  the  Jewish  converts  against  apostacy  from 
the  Christian  faith,  and  to  preserve  them  stedfast  in  the  be- 
lief, that  Jesus  was  the  Christ  the  Son  of  God,  and  in  that 
holiness  of  life  which  his  religion  required.  The  perni- 
cious doctrines  which  then  prevailed  among  the  Jews ; 
that  men  were  accounted  righteous  with  God  bv  faith 
alone,  without  doing  the  works  of  righteousness  ;  that 
zeal  for  God,  and  his  laws,  and  service  would  atone  for 
all  crimes,  even  for  the  hatred  and  murder  of  their  breth- 
ren, made  this  conduct  of  the  apostle  necessary  at  that 
time;  and  his  judgment  and  authority  in  these  points,  will 
serve  for  the  instruction  and  correction  of  the  church,  to 
the  end  of  the  world. 

Our  Saviour  had  foretold,  that,  a  little  before  the  de- 
struction of  Jerusalem,  many  false  Christs  and  false  Pro- 
phets should  appear,  and  should  deceive  many.  To  guard 
the  Christians  against  their  seductions,  was  another  point 
the  apostle  had  in  view.  He  tells  them,  that  these  false 
Christs  and  false  Prophets  were  then  abroad ;  and,  with 
the  most  affectionate  zeal  and  prudent  advice,  cautions 
them  against  the  pollution  of  their  destructive  errors. 

YOL.  ir.  O 


100  l^he  Atonement  of  ChriaL 

The  text  shows  particularly  the  exact  judgment  and 
prudence  of  the  holy  man  ;  being  calculated  to  preserve 
them,  on  the  one  hand,  from  presumptuous  sins;  and,  on 
the  other,  from  desperation  of  God's  mercy. 

'*  My  little  children,  these  things  write  I  unto  you,  that 
ye  sin  not."  To  live  in  innocence,  free  from  the  defile- 
ment of  sin,  is  the  first  and  great  aim  of  every  Christian. 
It  ought  to  be  also  the  great  aim  of  every  one  of  Christ's 
Ministers  to  imitate  this  holy  apostle,  in  their  endeavours 
to  preserve  the  people  of  God  committed  to  their  charge, 
free  from  the  stain  of  guilt,  and  the  anguish  of  remorse. 
They  will,  therefore,  earnestly  warn  them  of  the  dread- 
ful end  of  a  wicked  life,  and  particularly  of  the  fatal  ten- 
dency of  those  errors  in  doctrine  which  may  prevail  in 
their  neighbourhood,  especially  if  they  should  be  such  as 
may  influence  their  practice.  But  with  their  people  it 
will  remain  to  make  their  cautions  and  instructions  effec- 
tual. Unless  they  apply  them  to  their  own  circumstan- 
ces, and  beg  of  God  his  grace  and  holy  Spirit  to  lead  and 
preserve  them  in  the  way  of  truth  and  holiness,  all  their 
Ministers  can  do,  will  be  lost  labour. 

The  text  seems  more  particularly  addressed  to  young 
Christians,  either  in  age,  or  on  account  of  their  late  con- 
version to  the  faith ;  for  of  a  Father  in  the  church,  these 
are  properly  the  "  little  children.'*  And  these,  through 
the  levity  of  youth,  and  the  strength  of  appetite  and  pas- 
sion; or  through  ignorance  and  inexperience  in  Christian 
knowledge  and  practice,  are  more  exposed  to  temptations, 
and  more  liable  to  be  overcome  by  them.  To  them,  there- 
fore, the  Christian  Minister  should  particularly  attend, 
for  they  particularly  need  his  admonitions  and  instruc- 
tions. In  general  they  will  be  more  candidly  received  by 
them.  Their  hearts  are  tender,  their  sense  of  duty  to 
God  is  quick,  and  blessing  will  be  on  the  head  of  him  who 
helps  to  preserve  their  innocency,  and  keep  them  free 
from  the  pollutions  of  this  wicked  world. 

The  other  danger  of  which  the  text  warns  us,  is  despe- 
ration of  God's  mercy,  should  we  be  so  unhappy  as  to  sin 
against  him.     The  weakness  of  nature,  ignorance,  inal- 


Tht  Alontmmt  of  Christ.  107 

<enlion,  surprise,  example,  too  frequently  involve  well 
disposed  Christians  in  offences  which  they  sincerely  la- 
ment, and  wish  to  avoid.  And  we  trust,  as  they  are  more 
in. number  than  we  can  recollect,  God  will,  upon  oiir  gen- 
eral confession  and  repentance,  in  mercy  overlook  them 
for  Christ's  sake ;  especially  as  they  arise  from  infirmiiy 
of  nature  which  we  cannot  help,  and  against  wliich  it  does 
not  seem  possible  always  to  guard  ourselves. 

Except  they  are  people  of  weak  understandings,  or  un- 
der bodily  disease,  the  Tempter  can  seldom  find  oppor- 
tunity, from  these  sins,  to  drive  men  to  despair.  But 
where  the  sense  of  duty  is  quick,  the  temper  tnild,  and 
the  heart  affectionate,  conscience  is  often  exceedingly  ten- 
der. Remorse  for  wilful,  premeditated  sins,  or  what  is 
unhappily  taken  for  such,  will  then  occasion  the  bitterest 
anguish,  and  deepest  regret.  Should  the  Tempter  suC' 
ceed  in  representing  the  inefficacy  of  penitence,  and  the 
certainty  of  the  wrath  of  God  ;  despair  of  his  mercy  en- 
sues. This  is  the  sharpest  sting  of  sin ;  the  deadliest 
wound  that  satan  can  inflict,  and  for  which  nature  furnish- 
es no  medicine. 

Faith  in  the  propitiation  of  Jesus  Christ  the  righteous, 
our  Advocate  with  the  Father,  is  the  only  balsam  that  can 
cure  the  wounds  of  conscience,  or  assuage  the  agonies  of 
guilt.  To  this  remedy  the  apostle  directs  his  children  in 
Christ ;  "  If  any  man  sin,  we  have  an  advocate  w^ith  the 
Father,  Jesus  Christ  the  righteous  ;  and  he  is  the  propi- 
tiation for  our  sins.'*  And,  "  If  we  confess  our  sins,  he," 
who  hath  "  made  a  new  covenant"  with  us  in  the  blood  of 
Christ,  and  hath  promised  that  he  "  will  be  merciful  to  our 
imrighteousness,  and  our  sins;  and  will  remember  our  ini- 
quities no  more,"  "is  faithful  and  just"  to  his  word  "to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unright- 
eousness."* 

The  text  strongly  asserts  the  doctrine  of  atonement  for 
the  sins  of  the  world  by  the  death  of  Christ;  in  virtue  of 
which  he  is  our  Advocate  in  heaven,  where  he  ever  liveth 
to  make  intercession  for  us;  pleading  his  own  meritorious 

*  Heb.  viU.  8, 12.    1  John  i.  8,  9. 


108  The  Atonement  of  Christ. 

atonement  for  the  justificatioB,  or  remission  of  the  sins  of 
all  those  who  believe  in  him,  and  do  his  commandments. 
And  this  is  the  invariable  doctrine  of  the  New  Testament. 
His  intercession  is  mentioned  by  St.  Paul  in  the  most  ex- 
press terms;  "  It  is  Christ  that  died,  yea  rather  that  is 
risen  again ;  who  is  even  at  the  right  hand  of  God ;  who 
also  maketh  intercession  for  us."^^  In  another  place,  he 
saith,  "  Wherefore  he  is  able  to  save  them  to  the  utter- 
most," or  evermore,  "that  come  to  God  by  him;  seeing 
he  ever  liveth  to  make  intercession  for  them.*'  He  also 
speaks  of  Christ  as  having  entered  into  the  true  holy  place, 
even  "  into  heaven  itself,  now  to  appear  in  the  presence 
of  God  for  us."t  In  as  express  terms,  this  same  apostle 
declares  Jesus  Christ  to  be  a  propitiation  for  sin,  "  whom," 
he  saith,  "  God  hath  set  forth  a  propitiation,  through  faith 
in  his  blood,  to  declare  his  righteousness  for  the  remission," 
or  passing  over  "  of  sins  that  are  past,  through  the  for- 
bearance of  God."t  He  declareth  the  same  doctrine, 
though  in  different  terms,  when,  speaking  of  Christ,  he 
sailh,  "  God  hath  made  him  who  knew  no  sin,  to  be  sin," 
a  sin-offering,  an  atonement  "  for  us ;  that  w^e  might  be 
made  the  righteousness  of  God  in  him."^  And  the  author 
of  the  text  hath  said,  "  God  loved  us,  and  sent  his  Son  to 
be  the  propitiation  for  our  sins." II 

I  have  brought  these  passages  of  Holy  Scripture  toge- 
ther, because  they  are  full  to  the  point,  and  concur  in 
proving,  that  the  doctrine  of  atonement  for  sin  by  the 
death  of  Christ,  is  the  doctrine  of  the  New  Testament. 
It  is  a  doctrine,  however,  which  is  but  little  regarded  by 
some;  openly  denied  by  others  who  profess  the  Christian 
faith  ;  and  ridiculed  as  an  absurd  system,  by  all  those  who 
reject  it.  Even  that  saying,  which  in  the  estimation  of 
St.  Paul  was  "  worthy  of  all  men  to  be  received,  that 
Christ  Jesus  came  into  the  world  to  save  sinners,"  is  as- 
signed by  some  as  the  reason  of  their  rejecting  the  gospel. 
Should  we  suppose  that  something  of  vanity,  or  precipi- 
tancy of  temper  had  led  these  men  to  decide  against  the 

*  Rom.  viii.  34.  f  Heb.  vii.  25.  ix.  24.  i  Rom.  iii.  24,  25= 

§  2  Cor.  V.  21.  8  1  John  iv.  10. 


Tlie  Atonement  of  Christ.  109 

doctrine  of  atonement,  before  they  had  duly  examined  all 
the  circumstances  relating  to  it ;  it  would,  I  presume,  be 
no  breach  of  charity  towards  them. 

The  man  who  professes  to  govern  himself  by  reason, 
must  be  supposed  sometimes  to  reflect  on  the  conduct  of 
his  life,  and  to  examine  into  the  state  of  his  heart.  If  he 
should  do  so,  he  will  find  that  he  hath  in  many  things  of- 
fended against  the  sentiments  and  dictates  of  his  own  mind, 
to  say  nothing  of  his  transgressions  of  the  positive  laws  of 
God.  He  will,  therefore,  feel  himself  to  be  accountable 
for  his  actions,  because  his  conscience  condemns  him  when 
he  does  what  he  know^s  to  be  wrong.  Now,  the  sentence 
of  conscience  supposes  a  higher  tribunal :  For  conscience 
is  nothing  more  than  the  judgment  a  man  passes  on  his 
own  actions,  compared  with  some  law.  If  his  actic-^ns 
have  been  agreeable  to  the  law  by  which  he  judges,  the 
judgment  of  his  mind — his  conscience,  will  acquit  him. 
If  he  hath  been  a  transgressor,  his  conscience  will  con- 
demn him.  If  you  remove  all  law,  you  take  away  all 
conscience  also.  Where  there  is  no  law,  there  can  be  no 
transgression ;  and  where  there  is  no  transgression,  there 
can  be  neither  judgment  nor  condemnation,  because  there 
is  no  criminal.  Therefore,  without  a  law  superior  to  con- 
science, there  can  be  no  such  thing  as  conscience  at  all. 

Every  law  must  come  from  a  power  superior  to  him 
who  is  to  be  governed  by  it :  he  is  not  otherwise  obliged 
to  obey  it ;  because  no  penalty  could  be  inflicted  upon  its 
transgression.  Every  law  must  also  be  superior  to  the 
Judge  who  is  to  administer  it;  otherwise  he  might  set  the 
law  aside  ;  and  should  he  do  so,  instead  of  judging  by  the 
law,  he  would  judge  and  condemn  the  law  itself  Con- 
science, therefore,  must  be  subject  to  the  law^  by  which  it 
judgeth. 

No  laws  can  bind  the  conscience  but  his,  who  is  the  au- 
thor of  conscience.  He  who  made  man,  and  gave  him 
the  conscious  principle,  by  which  he  can  judge  and  form 
an  estimate  of  his  own  actions  ;  and  he  only  can  bind  the 
consciences  of  men.  Human  laws  affect  overt  actions  and 
words  only :  the  heart  and  conscience  are  beyond  their 


1 10  The  Atonement  of  Christ. 

conlroul.  We  liave,  Iherefore,  a  right  to  conclude,  that 
where  conscience  condemns,  the  law  of  God  hath  been 
broken.  And  let  such  a  man  beware  ;  for  "  if  his  heart 
condemn  him,  God  is  greater  than  his  heart,  and  knoweth 
all  things."* 

Here  let  nature,  with  her  so  much  boasted  reb'gion,  try 
her  ability  to  screen  the  offender  from  punishment,  who 
is  condemned  of  his  own  conscience,  and  who  must  look 
forward  to  the  sentence  of  a  higher  tribunal.  No  hope  to 
escape  can  come  but  from  two  sources — the  mercy  of  God 
— the  repentance  of  the  offender. 

To  say  that  God  is  too  good  and  merciful  to  punish  the 
errors  and  failings  of  such  weak  and  frail  beings  as  we  are, 
were  it  true,  is  shooting  beside  the  mark  :  It  is  applying 
to  mercy  in  a  case  of  justice — applying  indeed  to  mercy, 
where  it  does  not  appear  that  mercy  of  itself  could  give 
the  proper  relief.  The  condemnation  and  reproaches  of 
conscience  are  a  species  of  punishment  which  simple  mer- 
cy seems  incapable  of  removing. 

Besides,  errors  and  failings  are  one  thing;  crimes  and 
villanies  another.  If  the  mercy  of  God  overlook  the  er- 
rors of  the  judgment  and  the  failings  of  infirmity,  it  will 
not  necessarily  follow  that  it  must  pass  over  crimes  and 
villanies  that  spring  from  malignity  of  heart. 

But,  by  punishment  let  us  understand  sufferings  inflict- 
ed by  God  for  sin.  And  how  does  it  appear  that  the  mer- 
cy of  God  will  prevent  him  from  punishing  men  for  the 
transgression  of  his  laws  ?  Not  from  his  promise,  except 
in  divine  revelation  ;  and  then  only  upon  repentance,  and 
in  consequence  of  the  atonement  and  satisfaction  of  Christ. 
If  it  be  said,  that  it  appears  from  reason  and  the  nature  of 
God  :  let  them  speak,  and  let  us  attend  to  what  they  say. 
They  declare  God  to  be  the  moral  Governor  of  the  world ; 
that  he  is  good  and  merciful,  holy  and  just.  He  is,  there- 
fore, as  much  obliged,  considered  as  a  just  and  good  Gov- 
ernor, to  punish  the  wicked,  as  to  protect  the  good.  If 
he  be  merciful  to  one  sinner,  he  must,  by  the  same  rule, 
be  merciful  to  all ;  and  if  he  forgive  one  kind  of  sins,  he 

*  1  John  iii.  20. 


The  Atonement  of  Christ.  Ill 

may  forgive  all  kinds.  But  if  he  forgive  all  sinners,  and 
every  kind  of  sin,  his  character  of  ^noral  Governor  of  the 
world  is  destroyed,  and  moral  evil  may  proceed  to  the 
highest  pitch  without  restraint  from  him. 

With  regard  to  repentance ;  if  it  be  asked,  whether,  if 
a  man  repent,  and  amend,  and  sin  no  more,  he  may  not 
rely  on  the  mercy  and  forgiveness  of  God  ?  I  answer,  Yes, 
on  Christian  principles ;  but  not  on  the  principles  of  nature 
and  reason.  Put  a  case,  and  see  what  it  will  come  to — 
The  malicious  man,  after  having  murdered  a  number  of 
his  fellow  creatures,  is  sorry  for  what  he  hath  done,  re- 
frains from  violence,  and  becomes  humane  and  l)enevolent. 
On  Christian  principles  he  is,  through  the  atonement  of 
the  Mediator,  entitled  to  mercy  ;  but  not  on  the  principles 
of  reason  and  nature.  For  the  laws  of  God  have  been 
violated,  his  moral  government  insulted,  and  the  man's 
fellow-creatures  destroyed;  nor  will  his  repentance  i*epair 
the  breach  of  the  one,  nor  re-establish  the  authority  of 
the  other,  nor  restore  life  to  the  dead.  Others  might,  by 
his  impunity,  be  excited  to  commit,  at  least,  would  not  be 
deterred  from  committing  the  same,  or  similar  crimes ;  and 
the  moral  government  of  God  would  be  as  effectually  de- 
stroyed, as  it  would  be,  though  no  repentance  were  sup- 
posed. Some  method  to  re-establish  the  authority  of  the 
divine  law  must  be  provided,  before  the  offender  can  be 
admitted  to  merc3'.  When  justice  and  mercy  can  be  re- 
conciled, we  may  reasonably  hope  for  the  forgiveness  of 
God  ;  but  till  then,  the  pardon  of  offenders  would  be  the 
destruction  of  divine  authority. 

it  is,  therefore,  but  a  cold  prospent  which  natural  reli- 
gion holds  out  to  us.  It  has  no  claim  on  the  mercy  of 
God,  but  leaves  us  exposed  to  punishment  for  every  trans^ 
gression. 

Here  Christianity  interposeth,  and  proclaims  the  atone- 
ment of  a  Substitute,  who,  by  suffering  in  the  stead  of 
man,  made  expiation  for  his  sin,  and  re-established  the 
authority  of  the  divine  law,  by  submitting  to  its  penalty  ; 
thereby  reconciling  justice  and  mercy,  and  making  it  pus- 
sible  for  them  to  unite  in  the  pardon  of  sin. 


112  The  Atonement  of  Christ, 

This  Substitute  is  declared  to  be  the  Son  of  God,  who 
took  human  nature  upjn  him,  and  in  it  endured,  and  over- 
came all  the  temptations  to  which  it  is  liable  ;  sacrificed  it 
on  the  cross,  sustained  in  it  the  full  punishment  of  sin,  in 
the  bitter  pains  of  crucifixion,  and  in  the  agony  which 
arose  from  a  sense  of  the  displeasure  and  dereliction  of 
God.  The  Scriptures  which  contain  the  history  of  his 
life,  and  Ihe  doctrines  delivered  by  him  and  his  apostles, 
affirm  that  God  declared  his  acceptance  of  his  atonement, 
and  ratified  all  he  had  said  and  taught,  by  raising  him 
from  the  dead  on  the  third  day,  according  to  his  own  pre- 
diction; by  receiving  him  up  into  heaven  in  that  body 
which  he  had  assumed,  and  which  had  been  crucified  ancl- 
raised  again ;  and  by  sending  the  Holy  Ghost  upon  his 
apostles  and  followers,  according  to  his  promise. 

That  these  are  true  facts  is  proved,  not  only  from  the 
concurrent  testimony  of  the  four  Evangelists  who  wrote 
his  life,  but  from  the  continuance  of  the  Christian  religion 
in  the  world,  from  that  period  to  this  day.  On  the  credit 
of  these  facts,  that  religion  was,  in  the  course  of  a  few 
years,  propagated  over  the  whole  Roman  empire ;  at  a 
time,  too,  when  arts,  and  sciences,  and  learning,  and  free 
inquiry  were  as  highly  esteemed  and  cultivated  as  they 
are  now.  Nor  were  men  more  deficient  in  sense,  and  un- 
derstanding, and  reason,  and  argument  then,  than  they 
are  now\  When,  too,  it  would  have  been  as.  impossible 
to  have  established  such  a  religion  as  Christianity  is,  upon 
the  credit  of  pretended  facts,  as  it  would  be  to  do  so  now. 

I  know  objections  have  been  made  against  the  w'hole 
scheme  of  vicarious  sr.tisfaction.  It  hath  been  said  to  be 
unjust  and  unreasonable  in  itself,  that  the  innocent  should 
suffer  and  the  guilty  go  free  ;  and  that  it  will  not  answer 
the  end  proposed  by  it,  namely,  the  re-establishment  of 
the  authority  of  God's  laws.     But, 

1.  If  the  Substitute  be  willing  to  submit  to  the  terms  \ 
and,  by  doing  so,  injures  no  other  being;  and  the  party 
offended  be  willing  to  accept  the  satisfaction  ot  the  Sub- 
stitute; the  scheme  of  vicarious  satisfaction  is  not  unjust. 

Now  the  readiness  of  Christ  to  become  our  Substitute, 


The  Atonement  of  Christ,  H3 

lid  of  God  to  accept  his  satisfaction,  are  the  foundation 
of  tlie  procedure.  Love  and  mercy  excited,  l)ut  no  force 
did,  or  could  constrain  them.  Nor  does  it  appear  how 
any  injury  could  accrue  by  it  to  any  other  beinoj. 

2.  Jf  a  greater  good  can  be  obtained  by  vicarious  satis- 
faction, Ihan  could  be  obtained  by  exacting  the  full  penal- 
ty upon  the  offenders  personally,  then  the  scheme  is  not 
unreasonable. 

But  to  give  the  whole  human  race  a  new,  and  an  ad- 
vantageous opportunity  of  obtaining  eternal  happiness,  is 
a  greater  good  than  to  consign  them  all  without  mercy  to 
everlasting  misery;  and  the  future  happiness  of  a  part  of 
mankind,  is  a  greater  good  than  the  certain  destruction  of 
the  whole. 

3.  If  the  authority  of  the  Lawgiver  can  be  as  effectually 
supported,  and  the  benefits  of  his  government  as  fully  se- 
cured by  vicarious  satisfaction,  as  by  inflicting  punish- 
ment personally  on  the  offenders,  then  the  scheme  is  not 
deficient  in  efficacy  to  answer  the  end  proposed  by  it. 

Permit  me  then  to  state  the  matter  as  I  understand  it, 
and  I  shall  cheerfully  submit  the  determination  of  it  to 
reason  and  common  sense. 

Adam  sinned  against  his  Creator,  and  involved  himself 
and  his  posterity  in  everlasting  misery,  the  necessary  con- 
sequence of  his  disobedience.  The  Son  of  God  became 
his  Substitute ;  and,  taking  his  nature  upon  him,  made  in 
it  full  satisfaction  to  divine  justice  for  his  offence,  and  for 
all  the  sins  of  the  whole  world.  God  approved  and  ac- 
cepted this  atonement.  Adam  and  his  posterity  were,  in 
consequence  of  it,  put  under  a  new  covenant,  by  observ- 
ing which  they  may  recover  the  favour  of  God,  and  ob- 
tain endless  happiness  with  him  in  heaven. 

Suppose  an  hundred  orders  of  intelligent  creatures  to 
behold  and  contemplate  this  scene :  How  may  we  con- 
clude they  would  be  affected  by  it  ?  Should  one  of  them 
argue  in  this  manner— Adam  hath  disobeyed  God,  and  in- 
stead of  having  the  full  penalty  of  his  disobedience  in- 
flicted on  hiui  as  God  threatened ;  the  Son  of  God,  by 
suffering  in  his  stead,  hath  redeemed   him  from  cndlesjs 

VOL.   IT.  P 


114  The  Atonement  of  Christ. 

misery,  and  put  him  into  a  capacity  of  obtaining  the  hap- 
piness of  hv^aven.  There  is,  tlierefore,  no  great  danger  in 
disobeying  God,  however  severely  he  may  threaten,  t  may 
safely  disobey  him  also  ;  for,  at  the  worst,  the  Son  of 
God  will  suifer  for  me,  as  he  hath  done  for  Adam  and  his 
posterity. 

Should  another  reason  in  the  following  manner — How- 
dreadful  is  God !  He  hath  indeed  had  mercy  on  fallen 
Adam,  and  his  wretched  offspring.  In  a  wonderful  way 
he  hath  reconciled  mercy  and  justice  in  his  forgiveness. 
That  he  might  pardon  him,  he  hath  accepted  an  atone- 
ment. That  his  government,  on  which  the  happiness  of 
all  his  creatures  depends,  might  be  vindicated,  he  hath  re- 
quired that  the  atonement  be  of  infinite  merit.  He  hath 
even  permitted  innocence  to  bear  the  punishment  of  guilt: 
His  own  beloved  Son  to  sufTerin  Adam's  stead.  Happy 
is  Adam  in  finding  such  mercy — in  having  such  a  Redeem- 
er. Let  every  creature  now  beware  how  he  disobeys  the 
righteous  laws  of  God — wonderful  in  mercy — terrible  in 
justice.  For  will  God  again  accept  an  atonement  ?  Will 
the  Son  of  God  again  consent  to  be  the  propitiation  for 
sin  ?  It  cannot  be.  Henceforth  all  must  obey  or  be  mis- 
erable— ^Which  of  these  two  would  reason  most  justly  ? 

Whatever  may  be  the  judgment  of  others,  the  pious 
Christian  will  adore  with  gratitude,  the  astonishing  display 
of  divine  justice  and  mercy,  holiness  and  goodness,  right- 
eousness and  wisdom,  all  united  and  co-operating  in  the 
redemption  of  man  by  Jesus  Christ.  And  while  the  heart 
is  raised  in  grateful  devotion;  the  tongue,  with  divine 
rapture,  will  join  the  song  of  holy  David,  "  Mercy  and 
truth  are  met  together ;  righteousness  and  peace  have  kiss- 
ed each  other," 


DISCOURSE  VIIT 


PART  II. 


HE  business  of  this  second  part  of  the  Discourse  on 
the  atonement  of  Christ,  is  to  inquire  into  the  extent  of 
it,  and  into  its  influence  in  procuring  eternal  life,  that  is, 
future  happiness  for  men  in  heaven.  < 

With  regard  to  the  extent  of  Christ's  atonement,  the 
text  doth  not  confine  it  to  any  particular  number  of  men, 
nor  to  persons  of  any  particular  country  or  nation,  nor  of 
any  particular  station  or  condition  of  life ;  but  extendeth 
its  benefits  to  the  whole  world.  In  conformity  with  what 
this  apostle  hath  said,  St.  Paul,  speakinsj  of  Christ  as  the 
Mediator  between  God  and  man,  saith,  "  Fie  gave  him- 
self a  ransom  for  all" — that  he  *'  will  have  all  men  to  be 
saved,  and  to  come  to  the  knowledge  of  the  truth."*  Our 
Saviour,  speaking  of  the  atonement  he  was  to  make  on 
the  cross,  saith  he  would  "  give  his  flesh  for  the  life  of  the. 
world."t  This  doctrine  is  fully  and  strongly  expressedf 
by  the  Church  in  her  prayer  of  consecration  in  the  office 
of  the  holy  communion ;  in  which  prayer  we  bless  God 
for  our  redemption  by  his  Son  Jesus  Christ,  "  who,  by 
his  one  oblation  of  himself  once  offered,  made  a  full,  per- 
fect, and  sufficient  sacrifice,  oblation,  and  saiisfaction  for 
the  sins  of  the  whole  world."  I  shall  only  add  the  au- 
thority of  the  holy  Baptist,  the  harbinger  of  Christ,  who, 
when  he  saw  "  Jesus  coming  unto  him,"  bare  this  testi- 
mony of  him,  "  Behold,  the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world."t 

The  plain  consequence  of  these  authorities  is.  That  all 
the  sins  of  all  men,  original  and  personal,  from  tiie  begin- 
ning to  the  end  of  the  world,  are  remittable,  or  capable 

■    1  Tim.  ii.  4,  8;c.  f  Jolin  vi,  51.  ?  John  i.  29. 


116  The  Atonement  of  ChrisL 

of  being  forgiven,  through  the  atonement  and  gatisfactiou 
of  Christ  * 

But  though  Christ  be  the  propitiation  for  the  sins  of  the 
whole  worlclj  having  made  atonement  for  them  by  his 
blood,  and  thereby  rendered  it  possible  for  God  to  for- 
give them;  yet  the  Scriptures  will  not  justify  us  in  saying 
that  all  sin  is  already  forgiven,  nor  that  all  sin  will  be  for- 
given hereafter.  All  declarations  of  forgiveness  in  the 
Bible  are  made  to  the  penitent,  either  expressly,  or  by 
fair  implication ;  and  we  have  no  right  to  extend  theni 
further  than  the  "  Oracles  of  God"  will  support  us. 

There  is  a  manifest  difference  between  being  put  into  a 
capacity  of  obtaining  forgiveness,  and  having  actually  ob- 
tained it — between  being  put  into  a  state  of  salvation,  and 
having  that  salvation  in  actual  possession.  A  man  may  be 
put  under  advantages  of  acquiring,  with  the  utmost  cer- 
tainty, some  great  worldly  benefit;  yet  improper  con- 
duct may  entirely  destroy  all  his  expectations.  Some  of 
the  benefits  of  Christ's  redemption  are  indeed  absolute, 
and  every  human  creature  is  born  into  the  actual  posses- 
sion of  them.  The  capacity,  or  possibility  of  having  our 
sins  forgiven  through  the  atonement  of  Christ,  is  one  of 
those  benefits.  Another  is,  the  presence  of  the  Holy 
Spirit  of  God  with  us,  manifesting  his  divine  influence  in 
the  sensibility  and  approbation  of  virtue  and  goodness, 
and  in  the  checks  and  admonitions  of  conscience,  which 
in  a  greater  or  less  degree  seem  common  to  all  men.  By 
the  new  covenant  in  Christ,  we  are  also  freed  from  the  law 
of  perfect,  unsinning  obedience  from  which  Adam  fell, 
and  are  put  under  the  law  of  grace;  and  our  unfeigned 
obedience  is  accepted  instead  of  that  which  is  perfect. 
But  there  are  other  benefits  of  Christ's  mediation  .which 
are  ours,  at  present,  only  by  promise,  being  not  put  in 
actual  possession  of  them,  but  into  a  capacity  of  obtain- 
ing them  under  certain  conditions  and  limitations.  Of 
these,  eternal  life  in  the  world  to  come  is  one.  Let  us 
then  see  what  the  influence  of  Christ's  propitiation   is,  in 

*  One  exception  ought  to  be  made,  because  it  is  made  by  Christ  himself,  who 
hath  declared  that  "  whosoever  speaketh  against  the  Holy  Ghost,  it  shall  not  be 
forgiven  him,  uwither  in  this  world,  neither  in  the  world  to  come."    Matt.  xii.  32. 


The  Atonement  of  Christ,  117 

procuring  this  eternal  life  or  felicity  for  us  in  the  next 
world. 

"Eternal  life"  is  always  declared  to  be  "the  gift  of 
God  through  Jesus  Christ  our  Lord."*  It  must  conse- 
quently be  the  effect  of  his  mediation.  I  meaji  not  of  his 
death  singly  and  by  itself,  but  of  his  whole  process  as  our 
Redeemer — of  all  that  he  did,  and  suffered,  and  no\t  does, 
and  will  do  for  us.  To  the  attainment  of  this  everlasting 
life,  tiie  remission  of  sins  must  be  necessary,  because,  un- 
less sin  be  forgiven,  the  sinner  must  be  punished.  Not  to 
be  punished  is  one  thing;  to  be  put  in  possession  ot  eler^ 
nal  life  is  another.  Suppose  it  possible  that  a  sinner  may 
be  so  far  pardoned  as  not  to  be  punished  by  the  positive 
infliction  of  sufferings,  may  he  not  be  yai  excluded  from 
the  happy  enjoyment  of  the  presence  of  God  in  beaten  ? 
If  his  nature  be  unholy  and  impure,  he  must  be  incapable 
of  happiness  with  God;  for  this  plain  reason,  God  is  hply, 
and  with  him  nothing  impiu'e  can  dwell.  Such  sinners, 
therefore,  as  men  are,  defiled  in  nature,  as  well  as  by  ha- 
bit, in  heart  as  vyell  as  in  deed,  in  mind  and  spirit  as  well 
as  in  life  and  manners,  must  have  their  nature  new  form- 
ed, their  heart  changed,  their  mind  and  spirit  renewed, 
and  reclaimed  from  sin  ,to  holiness,  or  they  can  have  no 
fellowship  with  God.  I  say  not  this,  on  the  mere  princi- 
ples of  reason,  though  both  reason  and  experience  join  in 
testifying,  that  contrary  natures  cannot  be  happy  together. 
The  lion  and  the  lamb  consort  not  together,  nor  the  hawk 
and  the  dove.  Modesty  can  have  no  complacency  in  im- 
pudence, nor  can  malice  delight  in  love.  Opposite  natures 
flee  each'  other,  and  like  only  courts  its  like. 

The  Holy  Scriptures  attest  the  truth  of  what  I  have 
said,  as  well  in  their  general  tenor,  as  in  particular  passa- 
ges. Their  general  drift  calls  men  off  from  sin  to  holi- 
ness, from  the  pursuit  of  vicious  pleasures  to  the  denial 
of  ungodliness  and  worldly  lusts,  and  to  the  practice  of 
pj^ty,  justice,  and  temperance ;  from  the  indulgence  of 
the  malignant  passions  of  envy,  anger,  hatred,  and  malice, 
to  the  cultivation  of  meekness,    and  benevolence,   and 

*  Rom.  Ti.  23. 


118  The  Atonement  of  Christ, 

love;  from  covetousness  to  liberality;  from  every  thing, 
in  short,  that  is  evil,  to  every  thing  that  is  good.  They 
call  us  to  holiness  from  the  particular  consideration  that 
God  is  holy;  to  be  merciful  and  kind  to  our  fellow  crea- 
tures, because  God  is  merciful  and  good  to  us ;  to  be  fol- 
lowers of  God  as  dear  children,  walking  in  love,  and  in 
all  the  virtues  of  a  holy  life. 

Why  is  all  this  ?  Only  because  it  is  necessary  for  us  ; 
that  so  an  ''  entrance  may  be  ministered  to  us  abunfllantly, 
into  the  everlasting  kingdom  of  our  Lord  and  Saviour 
Jesus  Christ."*  This  penitence  and  holiness  are  not  re- 
quired as  the  meritorious  cause  of  the  forgiveness  of  our 
sinSj  or  of  our  obtaining  eternal  life,  which  always  was, 
and  ever  will  be  the  gift  of  God  :  But  they  are  the  quali- 
ficalions  which  make  us  capable  of  receiving  the  one  and 
enjoying  the  other.  The  habits  of  vice  and  the  indulgence 
of  evil  aflfections,  we  are  also  assured,  will  exclude  us 
from  the  happiness  of  heaven.  Impure,  and  covetous, 
and  profane  persons,  St.  Paul  hath  told  us,  shall  have  no 
inheritance  in  the  kingdom  of  God  and  of  Christ ;  and 
that  on  account  of  these  things,  cometh  the  wrath  of  God 
on  the  children  of  disobedience.f  This  point  was  indeed 
determined  by  Christ  himself,  when  he  declared  tint  at  the 
general  resurrection,  they  that  had  done  good  should  come 
fortji  from  the  graves,  unto  the  resurrection  of  life;  and 
Ihey  that  had  done  evil,  unto  the  resurrection  of  damna- 
tion.J 

The  atonement  which  Christ  made  for  sin  by  his  death 
is  one  step  in  the  process  he  went  through  for  our  redemp- 
tion. Should  it  be  thought  the  grand  one,  I  harve  no  in- 
clination to  dispute  it.  Every  thing  however  which  he 
did  was  necessary  to  our  salvation.  By  his  resurrection 
we  obtain  the  privilege  of  rising  again  from  the  grave, 
never  more  to  die.  By  his  ascension  into  heaven  in  human 
nature,  he  hath  opened  to  us  the  kingdom  of  heaven,  and 
made  it  possible  for  us  to  ascend  thither  also,  where  lie 
the  forerunner  for  us  hath  entered  ;J  that  where  he  is,  his 
faithful  servants  may  also  be.     In  consequence  of  his  as- 

*  2  Pet.  i.  11.        t  Eph.  v.  3—6.        ±  John  v.  28,  29.  %  Heb.  vi.  20. 


The  Atonement  oj  Christ,  119 

cension  it  is,  that  he  now  sitleth  at  the  right  hand  of  God, 
invested  with  authority  to  protect  his  Church  by  his  pow- 
er, to  guide  it  by  his  Spirit  in  this  world,  and  to  bless  it 
with  glor^i^nd  happiness  iq  the  next.  To  this  we  owe  the 
gift  of  the  Holy  Ghost  the  Comforter,  by  whom  our  minds 
are  enlightened  to  understand  divine  things,  strengthened 
to  resist  temptations,  excited  to  work  righteousness,  to  live 
in  holiness,  and  to  obey  from  the  heart  the  commandments 
of  God  according  to  the  new  covenant  under  which  his 
goodness  hath  placed  us  ;  and  by  whom  we  are  enabled 
to  bear  with  patience  the  troubles,  distresses,  and  perse- 
cutions of  this  miserable  world.  To  this  we  owe  his  per- 
petual and  prevailing  intercession  for  us  with  the  Almighty 
Father  in  heaven,  the  true  Holy  Place,  into  which  he  hatli 
entered,  not  like  the  Jewish  High  Priest,  who  went  once 
in  every  year  into  the  most  holy  place  of  the  tabernacle 
with  the  blood  of  goats  and  calves,  to  make  an  annual 
atonement  for  himself  and  the  people  ;  but  with  his  own 
blood  once,  "  having  obtained,"  not  annual  but  "  eternal 
re'demption  for  us :  wherefore  he  is  able  also  to  save  them 
to  the  uttermost,  that  come  unto  God  by  him,  seeing  he 
ever  liveth  to  make  intercession  for  them."^  From  this 
state  of  exaltation,  he  will  come  at  the  last  day  in  his 
glorious  majesty,  to  judge  the  living  and  the  dead,  con- 
cerning the  things  done  in  the  body ;  and  will  then  make 
an  eternal  distinction  between  the  good  and  the  evil,  re- 
compensing glory  and  immortality  to  the  one,  tribulation 
and  anguish  to  the  other.f 

What,  therefore,  Christ  hath  done  for  us,  as  our  Re- 
deemer, is  exactly  according  to  the  wants  and  necessities 
of  our  situation ;  and  our  salvation  is  to  be  ascribed  to 
all  that  he  did,  and  not  to  any  particular  thing.  All  that 
he  did,  and  now  does,  was  and  is  necessary  for  us.  No- 
thing could  have  been  omitted  without  rendering  the  plan 
of  our  salvation  incomplete. 

The  same  observation  may  be  made  of  those  things 
which  are  required  to  be  done  by  us :  all  of  them  are  ne7 
cessary,  and  the  omission  of  any  mars  the  oeconomy  of 

*■  Heb.  ix,  12,  &c.  and  rii.  25.  t  ^^^-  ''•  9-  Matt.  xxv.  ^6. 


120  The  Atonement  of  Christ. 

our  salvation.  Christ  calls  us  to  repentance,  and  gives 
us  his  Holy  Spirit  to  enable  us  to  repent;  because  repen- 
tance is  necessary  to  qualify  us  for  that  forgiveness  of  sins 
which  will  **  cleanse  us  from  all  unrighteousjiels,"  and 
"  make  us  meet  to  be  partakers  of  the  inheritance  of  the 
saints  in  lioht*"*  He  calls  us  to  faith  in  him,  that  is,  to 
the  l^elief  of  his  gospel,  comprehending  every  thing  that 
hath  been  done  by  the  blessed  triune  God  for  the  redemp- 
tion of  the  world — of  all  that  he  did,  and  taught,  and  suf- 
fered, and  now  does  to  perfect  our  salvation ;  because 
this  faith  is  necessary  to  guard  the  heart  from  despair,  un- 
der the  weight  of  that  godly  sorrow  which  worketh  repen- 
tance unto  salvation,t  laying  the  foundation  of  that  con- 
formity to  God  in  temper  and  disposition  of  heart,  which 
makes  us  capable  of  happiness  with  him.  He  calls  us  to 
the  practice  of  every  virtue ;  to  the  doing  of  all  good 
works  ;  to  the  abounding  in  the  fruits  of  righteousness ; 
to  the  denial  of  ungodliness  and  worldly  lusts ;  to  the  pa- 
tient endurance  of  all  sufferings,  especially  for  righteous- 
ness sake ;  to  the  renunciation  of  every  worldly  advan- 
tage that  would  be  inconsistent  with  innocence  or  holi- 
ness; to  the  mortification  of  all  covetous  and  selfish  de- 
sires, and  malevolent  passions ;  and  to  the  constant  exer- 
cise of  liberality,  mercy,  and  charity ;  because  all  these 
are  necessary  for  us,  that  w^e  may  endure  the  judgment  of 
God,  and  be  accounted  worthy  to  obtain  that  future  world, 
and  the  resurrection  from  the  dead;  when  we  shall  die  no 
more,  but  shall  be  equal  unto  the  angels,  being  the  chil- 
dren of  God,  because  the  children  of  the  resurrection  to 
eternal  life.J 

Though,  therefore,  Christ  is  the  "  Mediator  between 
God  and  man,"  and  the  propitiation  for  the  sins  of  the 
whole  world,  having  tasted  "  death  for  every  man,"  paid 
"  a  ransom  for  all,"  and  is  become  the  Author  of  eternal 
life  ;^  yet  the  benefits  of  his  mediation  are  not  all  of  them 
so  absolute  as  to  be  unconditional,  but  some  of  them  are 
limited  to  certain  terms  and  qualifications.     And  it  ap- 

*  1  Jolm  I  9.    Coloss.  j.  12-  f  2  Cor,  vii.  10.  i  Luke  xx.  35. 

§  1  Tim,  ii.  5,  6.     lieb.  ii.  9.  v.  9- 


The  Atonement  of  Christ,  121 

pears,  as  well  from  the  nature  of  the  thing  as  from  the 
general  tenor,  and  concurring  testimony  of  various  pas- 
sages of  Scripture,  that  penitence,  faith,  and  obedience 
or  holiness,  are  the  conditions  of  salvation  through  him  ; 
or  they  are  qualifications  which  enable  us  to  receive  and 
enjoy  it. 

St.  John  hath  told  us,  that  he  that  "  committeth  sin" — » 
he  that  liveth  in  the  haJDit  of  any  known  sin-—"  is  of  the 
devil."  The  habit  of  sin  must,  therefore,  be  broken  by 
penitence,  through  the  power  of  the  Holy  Spirit,  that  the 
guilt  of  it  may  be  taken  away  by  the  propitiation  of 
Christ.  The  sinner  must  be  delivered  from  the  reigning 
dominion  of  sin,  by  the  sanctification  of  the  heart  ihrougli 
the  grace  of  God ;  that  he  may  be  delivered  from  the 
guilt  and  curse  of  it,  by  the  atonement  of  Christ;  that 
living  in  holiness  here,  and  fleeing  from  the  corruption 
that  is  in  the  world  through  lust,  he  may  escape  the  mis- 
ery which  necessarily  follows  it;  he  may  live  hereafter  in 
happiness  w4th  God. 

In  repentance,  holiness  or  obedience  to  God  is  included 
of  course.  For  there  is  the  same  reason  why  we  should 
obey  God  for  the  time  to  come,  that  there  is  why  we  should 
repent  of  sin,  by  which  we  have  disobeyed  him  heretofore* 
All  the  laws  of  God  are  intended  for  our  benefit—- by  obe- 
dience to  lay  in  us  a  foundation  for  happiness  with  him. 
When,  therefore,  we  disobey  God,  we  counteract  our 
own  happiness,  and  rivet  the  chains  of  misery  on  ourselves. 
That  Christ  hath  relieved  us  from  the  law  of  unsinning 
obedience,  which,  through  the  depravity  and  weakness  of 
nature,  we  cannot  fulfil,  is  our  great  comfort.  But  he 
hath  not  left  us  without  laws  to  which  he  does  require  obe- 
dience ;  which,  though  it  should  be  imperfect,  must  be  un- 
feigned. And  by  giving  his  Holy  Spirit  to  help  our  in- 
firmity, he  hath  enabled  us  to  obey  from  the  heart  that 
form  of  doctrine  whereto  we  are  delivered  ;=^  that  is,  to 
obey  the  law  of  the  Gospel,  under  which  we  are  placed. 
However  heavy  our  condemnation  may  be  if  we  neglect 

*  Kom-  vi.  17. 
VOL.  II.  d 


122  The  Atonement  of  Christ. 

il,  it  will  be  Just.     For  the  milder  the  law,  the  easier  is 
its  observance,  and  the  more  inexcusable  its  transgression. 

In  addition  to  tliese  considerations,  it  ought  to  be  ob- 
served, that  all  the  benefit  of  our  obedience  is  our  own. 
God  requires  nothing  by  our  most  punctual  obedience ; 
nor,  if  we  disobey  him,  does  he  suffer  any  loss.  His  mo- 
ral government  stands  sure,  whether  we  observe  or  reject 
bis  commands.  In  the  one  case,  his  goodness  will  be  de- 
clared in  our  happiness ;  in  the  other,  his  justice  will  be 
vindicated  in  our  punishment.  Let  it  then  be  remember- 
ed, that  as  Christ  is  the  Author  of  eternal  salvation,  he  is 
so  to  those  only  who  obey  him.'^ 

Of  penitence  and  obedience,  faith  is  the  principle.  The 
belief  of  our  sinful  state  and  its  evil  tendency,  of  the  jus- 
tice of  God  against  impenitent  sinners,  and  of  his  mercy 
to  those  who  repent  and  forsake  their  sins,  of  the  efficacy 
of  the  atonement  of  Christ  for  the  remission  of  sins,  must 
all  unite  in  laying  the  foundation  of  true  repentance.  The 
sense  of  sin  witiiout  the  hope  of  mercy  is  despair ;  and 
the  hope  of  mercy  without  the  penitent  sense  of  sin  is  pre- 
sumption. 

The  belief  of  the  authority  of  God  to  bind  us  by  his 
laws  in  all  cases  that  he  shall  think  proper  ;  and  thai  he 
actually  hath  published  laws  for  the  regulation  of  our  con- 
duct, both  to  him,  and  to  each  other,  is  the  foundation  of 
true  obedience.  For  obedience  means  dutiful  submission 
to  the  authority  of  a  superior — the  doing,  under  all  cir- 
cumstances, what  he  shall  direct  to  be  done.  Therefore 
said  the  Apostle,  "  AVithout  faith,  it  is  impossible  to  please 
God."  To  please  God  is  to  do  what  he  commands,  and 
to  live  as  he  directs.  And  when  we  do  believe  his  com- 
mands and  declarations,  so  as  to  live  and  govern  ourselves 
by  them,  vve  have  that  faith  in  God  whose  fruit  will  be  ho- 
liness, and  its  end  everlasting  life  through  Jesus  Christ  our 
Lord. 


DISCOURSE  VIII. 

PART  III. 


F 


ROM  what  hath  been  said  upon  (he  atonement  which 
Jesus  Christ  hath  made  for  sin,  we  may  see  the  reason, 
and  be  convinced  of  the  truth  of  the  declaration  made  by 
St.  Peter  to  the  Jewish  rulers  ;  "  Neither  is  there  salvation 
in  any  other"  than  Jesus  Christ ;  "  for  there  is  none  other 
name  under  heaven  given  among  men,  whereby  we  must 
be  saved."*  For  this  is  only  saying  in  other  wocds,  that 
there  is  no  salvation  for  fallen  man  but  only  through  the 
atonement  and  intercession  of  the  One  Mediator  between 
God  and  man,  Jesus  Christ  our  Lord. 

On  this  subject,  however,  a  question  arises,  to  which  it 
may  be  proper  to  attend :  The  qiiestion  is  this;  What  is 
to  become  of  those  who  lived  before  the  coming  of  Christ, 
and  of  those  who  since  his  coming  have  never  heard  of 
him,  nor  of  his  gospel ;  and  who  consequently  know  no- 
thing of  his  atonement,  nor  of  salvation  through  him  ? 

To  resolve  this  seeming  difficulty  let  it  be  remembered, 
that  though  Christ  did  not  appear  in  human  nature  till  he 
was  born  of  the  Virgin  Mary  ;  nor  suffer  death  on  ihe 
cross,  till  the  time  ot  Pontius  Pilate  the  Roman  governor 
of  Judea;  yet,  in  a  true  sense,  he  assumed  our  nature 
when  he  was  promised  to  Adam  as  the  seed,  one  of  the 
posterity  of  the  woman  Eve,  and  the  bruiser  of  the  ser- 
pent, satan ;  the  adversary  and  beguiler  of  our  original 
parents.  Then,  in  truth,  the  gospel,  or  glad  tidings  of 
salvation  through  the  Mediator  began  ;  for  then  he  was 
declared  to  be  the  Mediator  of*  a  new  covenant  between 
a  just  God  and  fallen  man.  This  promise  was  made  to 
Adam,  before  he  bad  any  descendants;  all  his  posterity 
must,  therefore,  be  included  in  it,  and  in  the  atonement 
which  the  Mediator,  as  sponsor  or  surety  for  man,  under- 

'  *  Acts.  iv.  12. 


121  The  Atonemenl  of  Christ. 

took  to  make.  For  this  reason,  St.  John,  in  his  Revela- 
tion, speaks  of  him  as  the  "  Lamb  slain  from  the  founda- 
tion of  the  worId."=^  And  hence  it  is,  that  he  is  the  pro- 
pitiation not  only  for  our  sins,  hut  for  the  sins  of  the  whole 
world. 

We  may  be  unable  to  discern  fully  the  reasons  of  God's 
procedure  in  many  cases.  Our  capacities  are  limited,  and 
unequal  to  the  comprehension  of  his  dispensations,  who, 
being  infinite  in  his  nature,  must  "  have  his  ways  past  find- 
ing out."  For  this  reason,  there  must  of  necessity  be 
some  mysteries  in  divine  revelation ;  that  is,  some  things 
-which  we  cannot  comprehend,  but  which  we  must  receive 
on  divine  authority.  If  this  be  a  fault,  it  is  the  fault  of 
our  nature  ;  just  such  a  fault  as  it  is,  that  we  are  not  an- 
gels ;  but  our  religion  and  its  Author  are  clear  of  all  cen- 
sure. When  a  parent  cautions  a  child  against  running  in- 
to the  fire,  or  water,  or  down  a  precipice  ;  the  child  may 
he  incapable  of  comprehending  the  reason  of  the  prohibi- 
tion ;  but  if  he  slight  the  authority  and  superior  know- 
ledge of  his  parent ;  he  will,  on  making  the  trial,  surely 
smart  for  his  presumption. 

Should  it  be  asked,  why  God  did  not  sooner  create  this 
world  which  we  inhabit?  every  answer  we  could  give 
Tvould  betray  our  ignorance.  We  know,  indeed,  what  is 
intended  by  the  question.  Sooner,  and  later,  with  re- 
gard to  us,  have  a  precise  meaning  ;  but  they  are  not  ap- 
plicable to  God,  with  whom  nothing  is  past  or  future,  but 
every  thing  present.  The  creation  of  the  world  is  as  much 
present  with  God  now,  as  when  the  world  was  first  made : 
and  the  atonement  of  Christ  was  as  much  present  with 
God,  when  he  became  our  Mediator,  as  when  he  suffered 
at  Jerusalem.  If,  then,  they  who  lived  before  Christ's 
personal  appearance  and  suffering  in  human  nature,  were 
as  much  included  in  his  mediation  as  they  who  have  lived 
since,  no  injustice  was  done  them.     Besides, 

It  appears  from  the  short  history  which  Moses  hath  giv- 
en us,  that  God  did  make  known  to  Adam  the  glad  tidings 
of  reconciliation  with  him  through  the  Mediator,  and  the 

*  Rev.  xiii.  8. 


The  Atonement  of  Christ,  125 

means  by  which  he  was  to  obtain  the  benefit  of  it.  We 
iind  that  Cain  and  Abel  brouglit  o{!erinp;s  to  God.  Abel's 
oflfering  was  an  animal  for  sacrifice.  But  the  offerinj^  of 
animals  in  sacrifice  to  God  could  not  have  arisen  from  the 
sug<^estions  of  human  reason.  Modern  philosophers  toll 
us  the  practice  is  unreasonable  and  unnatural,  and  have 
generally  condemned  it.  It  is  fruitless  to  dispute  a  point 
with  men  who  arrogate  all  reason  to  themselves,  and  make 
their  own  understandings  the  measure  of  every  thing,  not 
even  excepting  the  operations  and  institutions  of  infinite 
power  and  wisdom.  In  this,  however,  we  are  agreed  ; 
that  animal  sacrifices  are  unnatural,  and  never  could  have 
obtained,  on  the  principles  either  of  natural  reason  or  re- 
ligion. To  what  origin^  then,  shall  we  ascribe  them? 
The  philosopher  will  say,  to  superstition.  But  when  he 
says  so,  he  forgets  that  superstition  is  the  child  of  reason, 
and  consists  in  setting  up  the  inventions  of  our  own  rea- 
son, and  following  the  dictates  of  our  own  hearts  in  the 
worship  of  God,  as  the  means  of  rendering  him  propitious 
tons,  instead  of  abiding  by  his  institutions.  Had  there 
been  no  true  religion,  there  could  have  been  none  that  is 
false.  Had  there  been  no  positive  institutions  by  divine 
authority  in  the  worship  of  God,  by  which  to  conciliate 
his  lavor ;  superstition  could  have  had  no  ground  to  stand 
on.  The  abuse  of  sacrifices,  the  offering  of  them  to  the 
sun  and  moon,  to  Jupiter  and  Juno,  and  other  fictitious 
deities,  and  the  vain  rites  with  which  they  were  accom- 
panied, were  superstition — the  contrivances  of  human  rea- 
son. But  sacrifices  themselves  must  have  been  the  insti- 
tution of  God;  and  intended,  as  types  and  figures,  to 
point  out  the  expiation  and  atonement  of  the  great  Media- 
tor ;  and  to  direct  men,  by  faith  and  hope,  to  look  to, 
and  rely  upon  him  for  redemption  from  sin,  and  the  wrath 
of  God,  by  the  propitiation  of  his  bloed,  shadowed  forth 
by  the  blood  of  the  animal  slain  for  sacrifice. 

God,  too,  had  his  preachers  of  righteousness  in  the  first 
ages  of  the  world,  as  well  as  he  hath  now,  to  instruct  and 
keep  men  in  the  true  religion,  and  in  the  paths  of  holiness 
and  virtue :  and  if  men  did  abuse  and  debase  the  sacrifi- 


326  The  Atonement  of  ClirisL 

ces  and  worship  of  God  by  their  own  superstition,  paying 
that  adoration  to  the  creatures,  which  was  due  only  to  the 
blessed  Creator,  it  was  because  they  were  philosophers, 
and  preferred  the  dictates  of  their  own  reason,  and  the 
suggestions  of  their  own  understanding,  to  the  positive 
commands  and  institutions  of  God.  If  they  disregarded 
the  obligations  of  moral  virtue,  and  indulged  themselves 
in  the  gratification  of  the  appetites  of  the  body,  and  of 
the  malignant  passions  of  the  mind,  it  only  proves  that 
human  nature  was  then,  what  it  is  now — foolish  and  per- 
verse :  but  it  is  no  impeachment  of  the  goodness  and  provi- 
dence of  God,  nor  of  the  reality  and  efficacy  of  his  reli- 
gious institutions.  In  the  very  worst  state  of  human  apos- 
tacy  and  licentiousness,  God  did  not  leave  himself  with- 
out witnesses  of  "  his  eternal  power  and  godhead."  "  The 
heavens  declared  the  power  of  God,  and  the  firmament 
shewed  his  handy-work."  The  alternate  returns  of  day 
and  night,  summer  and  winter,  seed-time  and  harvest,  rain 
and  sunshine,  all  proclaimed  a  superior — an  almighty  pow- 
er. They  proclaimed,  too,  that  this  power  was  good  and 
gracious,  giving  them  "  fruitful  seasons,"  and  "  filling 
their  hearts  with  food  and  gladness."^ 

God  hath  also  informed  us,  that  he  will  require  no  more 
af  men  than  the  due  improvement  of  the  talents  commit- 
ted to  them  ;  that  they  who  are  left  to  the  light  of  nature 
and  conscience,  and  to  the  law  of  reason,  sh^ll  be  judged 
by  the  light  of  that  conscience,  and  the  law  of  that  rea- 
sonable nature,  under  which  his  providence  hath  placed 
them.  To  his  mercy  we  leave  them  ',  knowing  that  he  is 
not  severe  to  mark  what  is  done  amiss.  He  knoweth  their 
ignorance,  and  weakness,  and  prejudices ;  and  he  will  deal 
graciously  with  them  for  the  sake  of  the  great  Intercessor, 
who  is  the  propitiation  for  their  sins  as  well  as  for  ours. 

Another  question  arises  on  this  subject,  respecting  those 
who  reject  the  mediation  of  Christ,  when  it  is  made  known 
to  them  by  the  Gospel.  Men  of  this  class  are  generally 
great  advocates  for  natural  religion,  in  opposition  to  the 
revelation  of  the  Gospel.      They  seem  to  think,  they  are 

*  Acts  xiv.  17. 


Hie  Alonement  of  ChrisL  127 

left  to  their  own  liberty  to  choose  either  of  them,  as  they 
shall  think  best ;  supposing  they  shall,  if  judged  at  all,  be 
judged  by  that  religion  which  they  shall  have  chosen.  But 
in  truth,  God  hath  left  no  man  to  this  liberty,  but  requires 
all  men  to  be  of  the  true  religion  •  that  is,  of  the  religion 
he  shall  direct,  when  it  is  made  known  to  them.  Reason 
and  common  sense  must  enable  us  to  jiidge  which  is  the 
true  religion  ;  but  if  we  judge  wrong,  we  do  it  at  our  own 
peril;  for  God  requires  and  expects  that  we  judge  right. 
Interest,  party,  prejudice,  passion,  appetite,  love  of  the 
world,  carelessness,  must  all  be  laid  aside  when  this  great 
business  is  before  us.  If  they  bias  our  judgment,  we  shall 
be  in  danger  of  a  wrong  determination  ;  and  if  we  deter- 
mine wrong,  we  shall  fall  under  the  condemnation  of  God. 
The  glad  tidings  of  his  Gospel  have  reached  our  ears,  pro- 
claiming atonement,  and  pardon,  and  salvation  through 
the  Mediator,  and  calling  us  loudly  to  repentance  and  ho- 
liness,  to  faith  and  obedience.  By  it  a  future  judgment 
is  made  known  to  us;  and  the  standard  by  which  that 
judgment  is  to  proceed  is  declared  to  be  the  laws  which  the 
Gospel  contains,  so  far  as  they  have  been  promulgated. 
This  Gospel  is  the  law  of  our  Master,  the  will  of  our  Cre- 
ator:  If  we  reject  it,  we  must  abide  the  consequence;  and 
the  consequence  will  be  the  same  punishment  with  theirs 
who  would  not  have  this  man,  Jesus  Christ,  to  reign  over 
them.* 

And  what  mighty  advantage  shall  we  gain  by  rejecting 
the  Gospel  which  makes  known  the  propitiation  of  Christ, 
and  retiring  to  the  gloom  of  natural  religion  ;  an  ideal  re- 
ligion, much  talked  of,  but  not  known ;  delineated  by 
some  ;  but  having  no  original  from  which  to  draw,  imagin- 
ation guided  tlie  pencil,  and  fancy  ornamented  the  picture 
with  some  strokes  from  divine  revelation. 

But  suppose  natural  religion  to  be,  as  they  who  have 
painted  her  the  fairest,  have  represented  her.  She  knows 
of  no  Mediator,  nor  Intercessor.  She  knows  of  no  pro- 
pitiation for  sin.  She  has  no  encouragement  to  repentance, 
because  she  has  no  promise  of  God  on  which  to  build  her 

*  Luke  xix.  14. 


128  T^e  Atonement  of  Chris L 

hopes  of  mercy ;  but  leaves  her  votaries  exposed,  for  ev- 
ery transgression,  to  his  justice,  who  is  "  of  purer  eyes 
than  to  behold  evil,"  and  who  will  not  let  the  wicked  go 
unpunished.^  To  the  mercy  of  God  there  can  be  no  ap- 
peal :  for  without  atonement,  the  punishment,  not  the  for- 
giveness of  offenders,  must  support  the  authority  of  his 
government,  and  give  efficacy  to  his  laws.  Unsinning 
obedience  is  therefore  the  only  condition  of  the  religion 
of  nature.  AVhere  this  condition  is  fulfilled,  there  is  no 
need  of  an  atonement.  Where  it  is  not  fulfilled,  an  atone- 
ment must  be  accepted,  or  condemnation  must  ensue. 

But  as  bad  as  this  pretended  religion  of  nature  is,  which 
the  advocates  for  human  reason  are  so  anxious  to  establish 
as  their  rule  of  life,  apparently  because  under  it  they  can 
live  as  they  please;  it  is  not  so  ba.d  as  the  having  no  reli- 
gion at  all.  Should  there  be  any  such  persons,  who, "  born 
like  the  wild  asses  colt,"  wish  to  live  like  them,  and  like 
them  to  die  and  be  no  more  ;  let  them  know  that  for  this 
very  thing  "  God  will  bring  them  into  judgment."  There 
is  one  in  heaven  "  higher  than  they,  higher  than  the  high- 
est, who  regardeth"  all  their  actions.f  "  The  Lord  hath 
prepared  his  throne  in  the  heavens,  and  his  kingdom  ruleth 
over  all.'t  "  His  eyes  are  in  every  place,  beholding  the 
evil  and  the  good."^  Neither  darkness  nor  the  grave  can 
screen  from  his  power.||  "  He  hath  appointed  a  day  in 
the  which  he  will  judge  the  world  in  righteousness,  by 
that  man  whom  he  hath  ordained,"*  and  whom  "  he  hath 
raised  from  the  dead,"1[  who  is  now  the  Mediator  between 
God  apd  man,  the  propitiation  for  the  sins  of  the  world, 
and  our  Advocate  in  heaven.  Then  will  "  he  bring  to 
light  the  hidden  things  of  darkness,  and  make  manifest  the 
counsels  of  the  hearts"  of  all  men.*^  Therefore  he  "  com- 
mandeth  all  men  every  where  to  repent."  "  Consider  this, 
ye  that  forget  God,  lest  he  tear  you  in  pieces,  and  there 
be  none  to  deliver."tt  For  he  will  "  pour  out  his  wrath 
upon  them  that  have  not  known  him,  nor  called  upon  his 
name."Jt  Repent,  therefore,  "  while  il  is  called  To-day, 
lest  you  be  hardened  through  the  deceitfulness  of  sin ;" 

*  Habb.  i.  13.    Prov.  xl.  21.        f  Eccl.  v.  8.        ^  Ps.  ciii.  19.        §  Prov.  xv.  3. 
i!  Ps.  cxxxix.     7  Acts  xvii.  31.     **  1  Cor.  iv.  5.     ff  Ps.  1.  22.     n  Ps.  lx;six.  6. 


The  Atonement  of  Christ.  129 

lor  "  behold,  now  is  the  accepted  time ;  behold,  now  is 
the  day  of  salvation."*  When  this  life  is  ended  the  time 
of  retribution  will  come  ;  and  "  it  is  a  fearful  thing  to  fall 
into  the  hands  of  the  livinoj  God."  "  Kis?  the  Son,"  there- 
fore— pay  your  homage  and  adoration  to  him  who  is  Mes- 
siah, Christ,  the  Son  of  God,  the  Mediator,  the  Redeem- 
er, the  Saviour  of  men — "  lesf  lie  be  angry,  and  ye  perish 
from  the  way :  when  his  wrath  is  kindled  but  a  little ;  bles- 
sed are  all  they  that  put  tlieir  trust  in  hijii."t 

Dreadlul,  also,  is  their  slate,  who  "hold  the  truth  in 
unrighteousness  ;'*  who  believe  the  mediation  and  atone- 
ment of  Christ,  and  live  wickedly.  Heavy  will  be  their 
condemnation,  when  God  shall  judge  the  world.  If  he 
spared  not  his  own  Son  when  he  became  our  Substitkite, 
but  gave  him  up  to  the  bitterest  sufferings;  how  shall  the 
impenitent  sinner  escape,  who  would  not  be  reclaimed  by 
all  that  Christ  hath  done  for  him?  To  those  who  believe 
the  gospel,  the  kingdom  of  God  is  come,  to  deliver  them 
from  the  kingdom  and  tyranny  of  satan.  But  if  entering 
into  this  kingdom,  they  refuse  to  be  governed  by  its  laws, 
and  still  keep  themselves  in  bondage  to  the  adversary  by 
doing  his  work  ;  the  judgment  of  God  will  be  to  them  a 
consuming  fire.  ^ 

To  those  who  believe  the  gospel,  and  rejoice  in  the  glad 
tidings  of  salvation  through  the  propitiation  of  Christ; 
who  strive  to  adorn  the  doctrine  of  their  Lord  and  Sav- 
iour in  all  things,  living  in  the  constant  exercise  of  peni- 
tence and  faith,  and  in  the  observance  of  all  the  com- 
mands and  institutions  of  God,  with  an  upright  heart ;  I 
have  only  to  observe,  that  it  is  by  "  patient  continuance  in 
well-doing;"  by  holding  "  fast  their  confidence"  in  their 
Redeemer,  and  "  their  rejoicing  in  the  hope"  of  the  glory 
of  God,  that  they  must  enter  into  the  heavenly  rest  of 
eternal  life.  Let  them  remember,  that  their  High  Priest, 
who  is  now  in  heaven  making  intercession  for  them,  "was," 
inr  this  world,  "  tempted  as  they  are."  He  knows,  there^ 
fore,  how"  to  pity  and  succour  them  in  all  temptations  and 

*  Ilcb.  iU.  13.    2  Cor.  vi.  %  f  ^^  ''''-  ^^■ 

VOL,  II,  R 


130  The  Atonement  of  Christ, 

adversities.  In  all  their  difficulties,  then,  '^  let  thenn  come 
boldly  unto  the  throne  of  grace,  that  they  may  obtain 
mercy,  and  find  grace  to  help  in  tinie  of  need." 


DISCOURSE  IX. 

THE  NECESSARY  EFFECTS  OF  Sik  AND  HOLiNESS, 

Gal.  vj.  7,  8. 

Be  not  deceived  ;  God  is  not  mocked :  for  whatsoever  a  man 
so7veih,  that  shall  he  also  reap.     For  he  that  sowcth  to  hi^ 
Jlesh,  shall  of  the  Jiesh  reap  corruption  :  but  he  that  sow- 
eth  to  the  Spirit,  shall  of  the  Spirit  reap  life  everlasting. 


Ti 


HIS  chapter  begins  with  some  directions  from  St, 
Paul  to  the  governors  and  rulers  of  the  church.  From 
them  he  turns  his  attention  to  the  people,  and  puts  them 
in  mind  of  their  obligations  to  support  their  Ministers 
Avith  decency,  according  to  their  ability ;  "  Let  him  that 
is  taught  in  the  word,  communicate  unto  him  that  teach- 
eth  in  all  good  things;"  or,  of  all  his  goods.  Then  fol- 
lows the  text,  "  Be  not  deceived,"  &:c.  which  may  be  thus 
paraphrased  :  Let  not  an}  man  persuade  himself  that  libe- 
rality to  his  spiritual  teachers  is  not  a  mattor  of  duty,  but 
only  of  mere  generosity;  for  in  this  work  of  pious  libe- 
rality to  those  whom  God  employs  in  his  immediate  ser- 
vice, as  well  as  in  all  ojther  works  of  charity,  let  every 
man  know,  that  as  he  deals  with  God,  so  God  will  deal 
with  him;  as  his  practice  is,  so  shall  he  speed  at  God's  tri- 
bunal. He  that  makes  provision  only  for  himself  and  his 
family,  that  he  may  feed  and  gratify  his  own  worldly  de- 
sires, shall  thereby  bring  loss  and  ruin  on  himself;  but  he 
that  fulfils  the  gospel  rule  of  liberality  and  charity,  and 
according  to  his  ability  lays  himself  out  in  works  of  piety 
and  mercy,  shall  thereby  inherit  eternal  life. 

This  was  the  occasion  on  which  the  text  was  written, 
and  in  their  primary  view  this  is  the  purport  of  the  words 
of  it.  But  it  is  not  my  design  to  confine  myself  to  this 
meaning  of  them.    In  every  sense  it  is  true,  that  a  man 


132        The  necessary  Effects  of  Sin  and  Holiness. 

must  reap  what  he  sows;  as  hisilife  is,  m  will  its  conse- 
quences be.  So  far  as  we  are  capable  of  observing,  this 
is  invariably  the  case  with  regard  to  this  life,  and  that  not 
only  in  things  natural,  but  in  moral  ones  also.  Thus  idle- 
ness produces  poverty;  debauchery,  sickness;  pride,  con- 
tempt: And  God  has  told  us  that  tlie  same  law  of  nature 
holds  invariably  with  regard  to  the  next  life ;  that  the  fruit 
of  holiness  and  charity  will  be  eternal  life  ;  of  sin,  ever- 
lasting misery  :  And  yet  we  are  apt  to  consider  the  happi- 
ness and  misery  of  a  future  state,  not  as  the  fruit  which 
our  ovv  n  ways  produce,  but  as  the  arbitrary  appointment 
of  Almighty  God;  and  to  suppose  that  if  he  would,  he 
could  not  only  remit  the  punishment  with  which  impeni- 
tent sinners  are  threatened,  but  receive  them  to  heavenly 
happiness  just  as  they  are,  with  all  their  evil  tempers  and 
passions  in  their  full  strength  :  So  that  the  proud  oppres- 
sor, the  unjust  extortioner,  the  impure  debauchee,  the 
covetous  worldling,  the  malicious  murderer,  the  despiser 
of  God,  the  hater  of  goodness,  may  all,  if  God  please, 
go  as  certainly  to  heaven,  and  be  as  happy  there,  as  the 
humble,  penitent,  faithful,  and  holy  Christian. 

Instances  sometimes  happen  of  people  who,  having  liv- 
ed in  open  wickedness  and  profaneness,  at  least  very  loose- 
ly and^arelessly  with  regard  to  God  and  religion,  when 
sickness  brings  the  apprehension  of  death  home  to  them, 
seem  to  think  that  the  words  of  a  prayer,  and  professions 
of  general  sorrow  for  their  lives  past,  will  sufficiently  re- 
commend them  to  the  mercy  of  God.  Far  be  it  from  me 
to  undervalue  the  slightest  appearances  of  repentance  :  ev- 
ery degree  of  it  is  from  God.  Penitence  and  faith  are,  on 
our  part,  the  fulfilling  of  the  Gospel,  and  make  that  state 
in  which  we  ought  to  live,  and  in  which  we  must  die,  if 
we  hope  to  be  happy  with  God:  and  though  they  be  late, 
yet  if  they  be  real,  they  will  be  accepted  by  him  who 
sees  the  heart,  and  can  judge  of  their  sincerity.  But  may 
we  then  live  wickedly,  and  when  w^e  die,  cry.  Lord  have 
mercy  upon  us  !  and  be  happy  with  God  ?  The  frequent 
opportunities  we  have  of  hearing  the  strong  expressions  of 
repentance  which  are  made  by  people  in  sickness,  and 


The  necessary  Effects  of  Sin  and  Holiness.        133 

Iheir  resolutions  of  livinoj  in  Christian  holiness,  should 
God  spare  them-;  and  of  observing  how  soon  they  are  for- 
Ijolten  on  the  return  of  health,  ought  to  give  us  but  a  low 
opinion  of  the  sincerity  of  a  death-bed  repentance.  At- 
tend rather  to  the  account  which  divine  Revelation  hath 
given  of  your  state  in  this  world,  and  judge  for  your- 
selves: and  so  far  as  your  own  experience  can  determine, 
let  experience  be  called  in  to  assist  your  judgment. 

We  are  taught  that  our  present  state  is  a  state  of  apos- 
tacy  from  God  :  That  our  present  nature  is  corrupt  and 
impure,  inheriting  the  evil  tempers  and  wicked  disposi- 
tions of  fallen  Adam ;  which  not  only  render  us  liable  to 
sin,  but  actually  lead  us  into  it;  and  being  contrary  to  Ihe 
nature  of  God,  make  us  incapable  of  all  happiness  with 
him :  That  this  nature  must  be  purified  by  penitence,  and 
renewed  by  faith  and  holiness :  That  to  this  end,  our  duty 
requires  that  we  renounce  its  sinful  tem[)ers,  mortify  its 
evil  lusts,  and  correct  its  wicked  dispositions :  That  as  it 
was  impossible  for  human  nature  to  do  this  for  itself,  God 
gave  his  Son  for  its  redemption,  who,  by  tasting  death  for 
every  man,  made  atonement  for  sin,  that  upon  repentance^ 
it  might  be  forgiven :  That  by  rising  again  from  the  dead, 
he  overcame  death,  and  made  it  possible  for  us  to  rise 
again  from  the  grave  in  the  power  of  his  resurrection,  and 
to  inherit  eternal  life:  And,  tliat  to  make  our  nature  ca- 
pable' ot  receiving  the  benefit  of  his  death  and  resurrec- 
tion, he  hath  given  his  Holy  Spirit  to  be  in  us  the  princi- 
ple of  a  new,  holy,  and  heavenly  life  ;  to  do  that  for  usj 
which  nature  cannot  do  for  itself;  to  carry  on  and  com- 
plete the  process  of  our  redemption ;  that,  being  restored 
to  a  state  of  holiness,  we  may  be  capable  of  heavenly  hap- 
piness. 

This  fallen  nature  into  which  we  are  born,  i&  what  the 
Apostle  calls  the  Jlesh  ;  not  only  f)ecause  we  got  this  mor- 
tal flesh  by  the  fall,  but  because  the  passions  and  appe- 
tites of  nature  all  tend  to  the  gratification  of  the  flesh. 
The  complying  with  this  natural  propensity,  and  employ- 
ing our  care,  to  obtain  worldly  happiiiess  in  the  enjoy- 
ment of  sen&ual  delights,  is  sowing  to  thefiesh;  or,  as  it  is 


134         The  necessary  Effects  of  Sin  and  Holiness. 

in  another  place  expressed,  "  making  provision  for  tiin 
iiesb,  that  we  may  fulfil  its  lusts."  From  this  course  of 
life,  the  Apostle  saith,  we  shall  reap  only  corruption ;  vain, 
short,  unsatisfyinej  enjoyments  in  this  life,  and  ruin  and 
misery  in  the  world  to  come.  For  our  present  nature  is 
the  state  of  our  apostacy  ;  and  if  we  live  accordin^j  to  it, 
we  must  inherit  its  evils ;  from  w' hich  nothing  can  deliver 
us  but  the  redemption  of  Christ;  and  if  we  expect  to  re- 
ceive the  benefits  of  this  ryedemption,  we  must  live  as  his 
Gospel  directs. 

By  sowing  to  the  Spirit,  is  meant  complying  with  the 
redemption  of  Clirist,  which  is  the  dispensation  of  the 
Spirit,  because  by  it  we  are  put  under  the  guidance  and 
conduct  of  the  Spirit  of  God.  That  this  Spirit  is  in  you, 
your  own  experience,  if  you  attend  to  it,  would  readily 
convince  you.  You  all  perceive  good  desires,  virtuous 
purposes,  holy  wishes  stirring  and  forming  themselves  in 
your  hearts :  When  you  do  well,  you  have  an  inward  sa- 
tisfaction, which  arises  not  from  any  view  of  profit  or  ad- 
vantage ;  and  when  you  have  done  ill,  a  check  and  inter- 
i>al  condemnation,  even  wiien  your  misdoings  are  known 
only  to  yourselves.  INow,  all  these  things  prove  the  Spirit 
of  God  to  be  in  you.  "  There  is  none  good  but  one,  that 
is  God,"  said  our  Redeemer.  Every  thing,  therefore, 
that  is  good,  mnst  be  from  God,  or  else  there  is  something 
good  besides  God.  Consequently,  every  tiling  in  you  that 
is  good,  is  from  the  Spirit  of  God;  for  by  his  Spirit,  God 
works  in  us.  This  Spirit  is  the  beginner,  the  supporter, 
and  the  finisher  of  that  new  life  or  nature  which  we  re- 
ceive tiuough  Christ;  which  consists  in  a  love  ot  all  good- 
ness, and  a  hatred  of  every  thing  that  is  evil.  The  very 
first  inclination  of  the  heart  towards  God;  the  first « wish 
for  repentance,  ii^from  him;  and  to  all  those  who  harden 
not  the  heart  against  hilrj,  but  comply  with  his  holy  inspi- 
ration, he  gives  strength  to  fulfil  the  law  of  the  gospel,  by 
doing  those  things  wlych  God  hath  commanded,  and  re- 
straining and  keeping  under  those  evil  appetites  and  pas- 
sions which  God  hath  condemned,  and  which  the  Spirit  in 
us  bears  witness  against,  by  the  checks  and  admonitions  of 


The  necessary  Effects  of  Sin  mid  Holiness,         135 

conscience.  If  we  live  thus  under  the  gjuidance  of  this 
Spirit/  in  the  constant  exeicise  of  penitence  and  faith,  we 
shall  attain  in  this  lite  that  fr)linpss  which  God  requires  ; 
and  in  the  world  to  come  siiall,  Ihroutrh  the  Spirit,  reap 
that  everlasiin^^  life  which  (\o(\  hath  promised.     For, 

Repeniance  and  faith,  as  I  said  before,  are  what  the 
gospel  requires  of  us.  Penitence  is  the  turning;'  of  the 
heart  from,  and  denial  of  every  thini^  that  is  evil ;  and 
faith,  as  a  principle  of  action,  is  the  earnest  desire  of  ev- 
ery thing  that  is^ood.  When  we  are  sensible  of  the  evil 
tendency  of  the  lusts  and  passions  of  our  fallen  nature, 
we  shall  loath,  and  detest,  and  turn  from  thenn  with  abhor- 
rence, and  shall  beg  of  God  to  be  delivered  from  their 
power :  And  when  we  believe  with  the  heart,  that  nothing 
can  deliver  us  from  them,  but  the  redemption  of  Christ ; 
and  that  nothing  can  make  us  capable  of  heavenly  happi- 
ness, but  those  heavenly  tempers  which  we  can  receive 
only  through  the  operation  of  the  Spirit  of  God ;  our  be- 
lief will  become  an  earnest  and  longing  desire  of  the  per- 
petual presence  of  the  Holy  Spirit  with  us,  and  of  all 
those  tempers,  dispositions,  and  habits  of  holiness  which 
his  inspirations  produce.  We  shall  then  see  and  feel  the 
necessity  of  denying  and  resisting  the  evil  propensities  of 
our  present  nature,  and  of  doing  implicitly  every  thing 
that  God  requires;  because  he  requires  nothing  but  what 
is  necessary  to  restore  us  to  a  capacity  of  enjoying  happi- 
ness with  him. 

Attend,  therefore,  to  the  caution  which  the  holy  apos- 
tle has  given  you;  Be  not  deceived :  Deceive  not  your- 
selves with  vain  hopes,  nor  let  others  deceive  you  with 
vain  words:  God  is  not,  and  cannot  be  mocked.  He  hath 
declared  it  to  be  a  fundamental  law  of  all  nature,  that  a 
man  should  reap  what  he  soivs.  You  will  not  be  so  unrea- 
sonable, as  to  expect  that  this  law  should  be  altered  on 
your  account.  You  will  not  flatter  yourselves  w^ith  the 
hopes  of  sowing  one  thing,  and  reaping  aruilher ;  of  living 
to  the  flesh,  and  inheriting  eternal  life.  If  you  do,  you 
mock  God  ;  you  trifle  with  his  declarations,  and  make 
him  a  liar ;  for  you  deny  the  truth  and  reality  of  those 


136        The  necessary  Effects  of  Sin  and  Holiness, 

fundamental  laws  of  nature  and  moral  government,  which 
he  affirms  he  hath  fixed  and  established  ;  by  which,  he  de- 
clares, he  now  governs,  and  will  finally  judge  the  world. 

In  the  management  of  your  worldly  affairs,  none  of  you 
are  so  weak  and  foolish,  as  to  expect  to  reap  a  different 
kind  of  grain  from  that  which  you  sow.  Grain,  trees, 
herbs,  all  produce  their  own  fruit,  and  you  look  for  no 
other  from  them.  You  never  seek  for  grapes  on  the  thorn- 
bush,  nor  examine  the  thistle  for  figs  :  And  why  not  ?  be- 
cause there  is  a  fundamental,  invariable  law  of  nature, 
which  has  confined  grapes  to  the  vine,  and  figs  to  the  fig- 
tree;  and  you  know  it  is  impossible  to  find  them  growing 
any  where  else.  By  the  pen  of  his  Apostle,  God  has  told 
you  that  the  same  law  operates  as  strongly  and  as  invari- 
ably in  things  moral,  as  in  things  natural;  and  that  if  you 
sow  to  the  jftesh — live  a  wicked,  sensual  life — you  shall 
reap  corruption,  which  here  must  mean  endless  misery,  be- 
cause it  is  put  in  opposition  io  eternal  life,  which  they  shall 
reap  who  sow  to  the  Spirit. 

Should  a  man  sow  lares  in  his  field,  and  tell  you  seri- 
ously that  he  expected  a  good  crop  of  wheal  from  them, 
because  he  knew  that  God  was  too  gracious  and  merciful 
to  disappoint  his  hopes,  or  leave  him  to  the  consequences 
of  what  possibly  was  mistake  and  error  in  him,  a  poor, 
weak,  blind  creature  :  if  you  supposed  him  in  earnest,  you 
could  not  possibly  think  him  in  his  right  mind.  But  you 
would  have  as  much  reason  to  suppose  him  to  be  so,  as  to 
suppose  another  judged  truly,  who  should  tell  you,  that 
at  the  day  of  judgmer)t,  God  would  be  so  gracious  and 
merciful,  as  to  receive  him  to  eternal  happiness,  notwith- 
standing he  had  lived  in  wickedness,  and  died  without  re- 
pentance. Both  these  pei^ons  act  in  direct  opposition  to 
the  invariable  laws  of  nature,  which  ordain  that  a  man 
should  reap  what  he  sows.  He  that  sows  tares,  shall  reap 
tares;  and  he  that  sows  to  his  flesh,  shall  reap  corruption. 

Of  this  truth,  then,  be  convinced ;  that  every  temper, 
every  passion,  every  affection,  every  wish  and  desire  of 
the  heart  which  you  indulge,  works  either  happiness  or 
misery  for  you;    and  will  produce  its  own  fruit,  and  its 


The  necessary  Effects  of  Sin  and  Holiness.        137 

o\vn  fruit  you  must  reap  ;  that  is,  you  must  live  in  that 
state,  both  in  this  life  and  the  next,  which  your  own  tem- 
pers, and  passions,  and  affections  produce,  ff  you  sow 
to  the  flesh  ;  though  you  take  ever  so  much  pains,  and  re- 
fine its  lusts,  and  polish  its  tempers,  and  gild  over  its  pas- 
sions, and  give  them  even  the  semblance  and  appearance 
of  virtues  ;  you  can  reap  from  it  nothing  but  corruption. 
This  the  Apostle  declared,  when  he  said,  "Whatsoever 
a  man  sowetb,  that  shall  he  also  reap  :"  arMi  this  the  Son 
of  God  declared;  when  he  said,  '*  A  corrupt  tree  cannot 
bring  forth  good  fruit."  The  corrupt  tree  of  Adam's  fal- 
len nature  cannot  bring  forth  the  good  fruits  of  the  Spirit 
of  God,  and  consequently  cannot  inherit  the  happiness 
arising  from  the  fruits  of  the  Spirit.  Corrupt  nature  can 
bring  forth  only  corrupt  practices.  Cultivate  it,  improve 
it,  adorn  it;  till  it  be  changed  and  renewed  by  repentance 
and  faith — in  the  language  of  scripture,  created  anew  in 
Christ  Jesus  ;  it  can  bring  forth  nothing  but  evil  lusts,  and 
tempers,  and  passions :  these  must  be  its  fruits,  and  the  end 
eternal  death. 

That  we  are  born  of  an  evil,  and  sinful  nature,  is  our 
great  misfortune  ;  but  it  is  a  misfortune  which  may  be  l\il- 
]y  remedied,  if  it  be  not  our  own  fault.  Through  the  re- 
demption of  Christ,  this  world  is  made  a  place  of  trial ; 
and  gives  an  opportunity,  through  the  operation  of  the 
Holy  Spirit,  of  denying,  and  correcting,  and  subduing 
the  evil  propensities  of  nature  ;  and  of  forming  the  soul 
to  all  the  habits  and  tempers  of  goodness  and  holiness 
which  make  it  capable  of  happiness  with  our  Creator. 
This  life,  then,  is  properly  our  se^d-time ;  and  our  har- 
vest will  be  in  the  next :  and  it  is  our  business,  in  truth  the 
only  business  that  will  justify  anxious  care,  to  look  for- 
ward to  that  period,  when  we  shall  reap  what  we  have 
sown;  and  so  to  conduct  ourselves  in  all  our  affairs,  that 
our  eternal  welfare  may  principally  engage  our  attention; 
that  under  the  guidance  of  the  Holy  Spirit  we  may  so  pass 
through  things  temporal,  that  we  finally  lose  not  the  things 
that  are  eternal, 

VOL.  II.  S 


DISCOURSE  X. 

THE  CASE  OF  ESAU. 

Heb.  xii.  17. 

For  yt  kriorv  how  that  afterward,  when  he  would  have  inheri- 
ted the  blessing,  he  was  rejected  ;  for  he  found  no  place  of 
repentance^  though  he  sought  it  carefully  with  tears. 

HAT  the  text  relates  to  Esau,  the  elder  son  of  IsaaCt^ 
will  be  readily  recolleGted.  The  case  of  Esau  seems  to 
have  been  frequently  misunderstood;  at  least,  it  hath  been 
frequently  misapplied.  It  may,  therefore,  be  of  advan- 
tage to  us,  to  consider  the  circumstances  which  attend  it* 

In  his  Epistle  to  the  Romans,*  St.  Paul  quotes  the  pro- 
phet Malachi,  "  Jacob  have  I  loved,  but  Esau  have  I  ha- 
ted."t  From  this  passage,  in  conjunction  with  the  text, 
it  hath  been  hastily  concluded,  especially  by  the  followers 
of  the  celebrated  John  Calvin,  that  from  the  hatred  of 
God,  Esau  was  reprobated  to  endless  destruction;  and 
from  the  love  of  God,  Jacob  was  predestinated  to  present 
and  future  happiness;  and  that,  without  any  regard  to 
their  good  or  evil  qualities.  So  that  when  Esau,  through 
sorrow  for  what  he  had  done,  carefully  sought,  even  with 
tears,  to  have  his  repentance  accepted,  he  was  rejected 
hy  God. 

A  candid  attention  to  the  design  of  the  apostle's  argu- 
ment will,  I  trust,  convince  us  that  the  future  state  of  Esau 
and  Jacob  hath  nothing  to  do  in  it ;  but  that  it  relates  en- 
tirely to  the  conveyance  of  the  blessing  which  God  promt* 
sed  to  Abraham  ;  namely,  that  in  his  seed — in  one  descen- 
ded of  him — all  the  nations  of  the  earth  should  be  bles- 
sed. The  wisdom  of  God  saw  best  to  convey  this  blessing 
by  Jacob  the  younger,  and  not  by  Esau  the  elder  son  of 

*  Rom.  ix.  13.  t  Malttchi  i,  1,  2. 


140  The  Case  of  Esau. 

Isaac.  Tlie  promise  to  Abraham  proceeded  from  the  free 
grace  of  God :  With  him  it  remained  to  convey  it  by  ei-. 
ther  of  his  descendants,  as  he  saw  proper.  Accordinji;  to 
the  good  pleasure  of  God,  it  descended  to  Isaac,  and  not 
to  Ishmael ;  to  Jacob,  and  not  to  Esau ;  to  Judah,  and 
not  to  either  of  the  other  sons  of  Jacob ;  to  David,  and 
not  to  either  of  his  elder  brothers,  nor  to  any  other  de- 
scendants of  Judah. 

With  regard  to  this  blessing  it  was,  that  God  revealed 
to  Rebecca,  that  the  elder  should  serve  the  younger  ;  that  is, 
that  the  younger  should  have  the  right  of  primogeniture, 
the  privileges  of  Uie  first-born  son.*  Upon  this  declara- 
tion of  God,  Kebecca  probably  acted,  when  she  advised 
Jacob  to  endeavour  to  obtain  by  fraud,  the  blessing  of  the 
first- born,  from  Isaac  his  father.  She  knew  it  to  be  the 
will  of  God  that  Jacob  should  inherit  the  blessing  :  a  cir- 
cumstance to  which  Isaac  had  less  attended ;  or  which, 
through  the  infirmities  of  age,  he  had  forgotten. 

Let  us  come,  then,  to  what  St.  Paul  hath  said  on  the 
subject;  and  if  we  keep  in  mind,  that  the  blessing  con- 
veyed to  Jacob  related  principally  to  tlie  promise  made  to 
Abraham,  "In  thy  seed  shall  all  the  families  of  the  earth 
be  blessed,"  every  difficulty,  I  trust,  which  the  Predesti- 
narians  have  made,  will  come  to  nothing. 

St.  Paul  begins  the  chapter  of  the  text  with  exhorting 
tbe  Hebrew  Christians  to  "  run  with  patience  the  race  that 
was  set  before  them."  He  calls  their  attention  to  that 
cloud  of  witnesses  whom  he  had  mentioned;  who  had, 
through  faith,  "  subdued  kingdoms,  wrought  righteous- 
ness, obtained  proujises,"  &;c.  particularly  to  the  example 
of  the  holy  "  Jesus,  the  author  and  finisher  of  their  faith  ; 
who,  for  the  joy  that  was  set  before  him,  endured  the 
cross,  despising  the  shame,  and  is  set  down  on  the  right 
band  of  the  throne  of  God:  Lest,"  saith  the  apostle,  "ye 
be  weary  and  faint  in  your  minds" — an  expression  which, 
I  beg,  may  be  kept  in  remembrance.  He  continues  the 
subject  down  to  the  fourteenth  verse,  urging  them  to  bear 
with  steadiness,  and  without  weariness  and  fainting,  the 

*  Gen.  XXV.  23,  &c. 


The  Case  of  Esau.  141 

troubles  and  afflictions  which  God's  providence  should 
permit  to  come  on  them,  however  irksome  they  might  be 
to  them. 

In  the  fourteenth  verse,  he  directs  them  to  "follow 
peace  with  all  ujen,  and  holiness,  without  which  no  man 
shall  see  the  Lord.'*  A  peaceable  and  quiet  conversation 
being,  the  most  likely  to  ward  off  and  prevent  the  troubles 
and  persecutions  which  the  perverse  dispositions  of  men 
might  bring  on  them  :  and  holiness  of  life  being  the  sure 
w  ay  to  recommend  themselves  to  the  favour  and  protection 
of  God  in  this  world,  and  to  the  enjoyment  of  his  pre- 
sence, in  the  world  to  come. 

Continuing  his  exhortation,  he  next  recommends  to 
them  diligent  care,  "  lest  any  man  fail  of,"  that  is,  fall 
from  "  the  Grace,"  or  Gospel  "  of  God."  "  Lest  any  root 
of  bitterness  springing  up  trouble  you,  and  thereby  many 
lie  defiled;"  that  is,  lest  any  false  doctrine  beguile  your 
judgment;  or  envy,  or  malice  creep  in  among  you,  and 
turn  you  away  in  faith  and  practice  from  the  truth  and 
simplicity  of  the  gospel ;  and  others,  being  corrupted  by 
your  evil  example,  defile  their  conscience  by  gin  against 
God.  "  Lest  there  be  any  fornicator,  or  profane  person 
as  Esau,  who  for  one  morsel  of  meat  sold  his  birth-right. 
For  ye  know  how  that,"  &;c. 

It  is  plain  that  the  instance  of  Esau  is  no  further  intro- 
duced here,  than  the  sale  of  his  birth-right.  Let  us  then 
see  in  what  his  birth-right  consisted. 

1.  It  consisted  in  a  right  to  a  double  portion  of  the  fa- 
ther's goods ;  at  least,  this  was  the  practice  with  the  de- 
scendants of  Abraham  in  after  times.^ 

2.  The  first-born  had  dominion  over  the  younger  chil- 
dren; because  he  was  the  father's  successor  in  the  gov- 
ernment of  the  family,  while  the  patriarchal  government 
lasted.  This  blessing  Isaac  gave  expressly  to  Jacob.  "  Be 
thou  a  master  to  thy  brethren,  and  let  thy  mother's  sons 
bow  down  to  thee.** 

3.  It  consisted  in  the  honour  of  the  priesthood,  at  least 
in  their  own  family.    The  father  was  the  priest  wliile  he 

♦  Deutr  X3d.  17 


142  The  Case  of  Esau. 

lived.  Upon  his  death,  the  priesthood  descended  to  \m 
eldest  son.  Speaking  of  Cain  and  Abel,  Moses  does  n»t 
say  they  offered,  but  they  brought  their  offerings  unto  the 
Lord ;  probably  to  be  offered  in  sacrifice  by  their  father 
Adam.  After  the  flood,  Noah  off'ered  sacrifice,  and  Abra- 
liam,  and  Isaac,  &,c.  but  we  read  not  that  any  of  the  chil- 
dren officiated  as  a  priest,  while  their  father  lived,  and 
they  lived  with  their  father  :  upon  his  death,  the  privilege 
devolved  to  the  eldest  son; 

In  consideration  of  the  preservation  of  the  Israelites 
when  the  Egyptian  first-born  w-ere  slain,  God  claimed  to 
himself,  as  his  ewn  property,  the  first-born  of  the  Israel- 
ites, both  of  man  and  of  beast.'*  After  the  Exodus,  he 
made  a  more  particular  designation  of  the  male  first-born  ; 
"  The  first-born  of  thy  sons  shalt  thou  give  unto  me."t 
God  had,  before,  given  directions  about  the  altar  which 
they  were  to  build  for  him.J  Here  the  persons  who  were 
to  officiate  at  the  altar  are  pointed  out ;  even  all  the  first- 
born sons  of  Israel.  Accordingly,  when  Moses  was  or- 
dered up  into  the  mount,  to  receive  the  two  tables  of 
stone,  and  the  directions  of  God  concerning  the  taberna- 
cle ;  and  had  built  an  altar  to  offer  sacrifices  of  purifica- 
tion for  himself  and  the  people  ;  he  "  sent  young  men  of 
the  children  of  Israel,  which  offered  burnt-offerings,  and 
sacrificed  peace-offerings  of  oxen  to  the  Lord.'*^  The 
Jewish  commentators,  the  Chaldee,  the  Arabic,  and  Per- 
sian versions,  make  these  young  men  the  first-born,  who 
had  been  taken  to  be  the  Lord's  priests.  Thus  it  seems  to 
have  continued,  till  shortly  after  God  took  the  whole  tribe 
of  Levi  to  himself,  instead  of  the  first-born  of  Israel  ;|] 
which  assumption  shows  that  till  then,  the  first-born  had 
been. his  Priests. 

Tliis  is  the  birth-right  which  Esau  sold.  In  the  whole 
account  there  is  not  a  word  which  relates  to  his  state  in  the 
world  to  come,  or  that  lays  any  bar  to  his  happiness  in 
this  world.  The  blessing  his  father  gave  him  included  in 
it  all  worldly  prosperity.  From  having  the  dominion  over 
his  brother;    from  the  priesthood  of  his  God,  except  for 

*  E¥od.  xiii,  2.        f  xxii.  29.        t  xx.  24.        §  xxiv.  5.        i  Numb.  iii.  40,  &c. 


The  Case  of  Esau.  143 

Lis  own  family  ;  and  from  the  promise  of  having^  Messiah 
spring  from  him,  he  was  excluded.  The  two  former  he 
had  sold  with  his  birth-right,  and  had  sworn  to  abide  by 
the  bargain.  The  latter  was  in  the  hand  of  God,  to  be 
given  to  whichsoever  of  the  sons  of  Isaac,  he  saw  proper. 
It  was  not  the  privilege  of  the  first-born,  but  depended  on 
the  free  will  of  God. 

It  is  also  to  be  observed,  that  God  made  of  Esau  a  great 
and  powerful  nation,  equally  so  with  the  children  of  .la- 
cob.  With  regard  to  their  personal  prosperity,  the  life 
of  Jacob  was  a  life  of  labour  and  misfortune.  Of  Esau 
we  have  not  so  particular  a  history :  Yet,  when  he  met 
Jacob  on  his  return  from  Padan-aram,  he  at  first  declined 
accepting  his  brother's  present,  assigning  it  as  a  reason, 
that  he  himself  had  enough.^  And  when  he  removed  from 
Hebron,  after  the  death  of  his  father  Isaac,  the  reason 
given  why  he  removed  from  his  brother  Jacob  is,  that 
''their  riches  were  more  than  that  they  might  dwell  to- 
gether ;  and  the  land  could  not  bear  them,  because  of  their 
cattle."t 

In  a  temporal  sense,  the  blessing  of  Isaac  to  Jacob,  es- 
pecially that  part  of  it,  in  which  he  saith,  "  Be  lord  over 
thy  brethren,  and  let  thy  mother's  sons  bow  down  to  thee," 
does  not  seem  to  have  been  fulfilled  in  any  high  degree. 
Personally  Jacob  seems  •  ever  to  have  been  the  inferior. 
And  the  contest  for  superiority  between  their  descendants, 
the  Edomites  and  Israelites,  was  so  varied,  that  it  is  diffi- 
cult to  determine  between  them.  We  must,  therefore, 
look  oiit  for  some  other,  some  spiritual  sense,  in  order  to 
perceive  the  full  completion  of  this  blessing  to  Jacob ;  and 
this  will  lead  us  to  that  person  promised  to  Abraham,  and 
to  Isaac,  as  the  blessing  of  all  nations,  even  .Tesus  Christ. 
St.  Paul  hath  observed,  that  "  the  less  is  blessed  of  the 
better,"  or  greater.  It  must,  therefore,  be  a  justifiable 
figure  of  speech,  to  express  the  submission  which  all  na- 
tions were  to  pay  to  Messiah,  by  whom  they  were  to  be 
blessed,  by  bowing  donm  to  him.  The  original  promise  to 
Abraham  implied  that  all  nations  of  the  earth  should  have 

*  G«n.  xxxiii.  9.  f  xxxvi.  7. 


Hi  The  Case  of  Esau. 

an  equal  right  in  the  blessing  of  Messiah.  Yet  the  Church 
of  God,  of  which  Messiah  is  head  and  king,  was  for  a 
time  confined  to  the  descendants  of  Jacob.  In  this  state 
of  the  Church,  did  Esau  serve,  or  was  inferior  to  .facob. 
At  length  the  distinction  was  taken  away.  The  Church  of 
God  was  opened  to  all  nations,  and  Gentiles  as  well  as 
Jews  became  the  people  of  God.  Then  did  Esau  break 
the  yoke  of  Jacob  from  off  his  neck,  and  became  his 
equal. 

The  account  which  hath  been  given,  assiorns  a  plain  rea- 
son why  Esau  is,  by  St.  Paul,  called  profane.  Profane- 
cess  consists  in  treating  improperly  something  which  be- 
longs to  God.  Nothing  of  this  kind  appears,  but  his  de- 
spising and  selling  the  priesthood  which  was  part  of  his 
birth-right.  This  belonged  to  God,  and  was  conferred  on 
the  first-born,  as  a  privilege  and  blessing.  To  put  it  away 
from  him,  as  a  common  thing  of  which  he  might  make 
merchandise,  was  acting  profanely.  The  sale  of  his  right 
to  a  double  portion  of  his  father's  goods,  for  a  meal's  vict- 
uals, might  have  been  a  very  foolish  bargain,  but  there 
would  have  been  no  profaneness  in  it. 

It  has  been  generally  supposed,  that  St.  Paul  stiles  Esau 
a  fornicator,  as  well  as  a  profane  pei-son.  The  Jewish 
Commentators  represent  him  as  an  idolater,  and  addicted 
io  impure  lusts.  But  it  does  not  appear  to  me  that  we 
must  necessarily  apply  that  w^ord  to  him.  If  it  must  be 
so,  it  is  more  probable  he  deserved  the  appellation  on  a 
religious  account;  by  being  drawn  into  the  idolatrous  wor- 
ship of  the  Hittites  by  the  two  wives  whom  he  had  marri- 
ed of  that  nation.  This  supposition  will,  at  least,  give  a 
good  reason  for  the  uneasiness  of  his  mother,  on  account 
of  those  marriages. 

The  conduct  of  Esau,  if  we  attend  to  it,  will  let  us  in- 
to the  reason  why  St.  Paul  mentions  him  as  an  instance  of 
that  behaviour,  which  he  wished  the  Hebrew  Christians  to 
avoid.  He  had  come  from  the  field  weary  and  fainting 
with  hunting.  In  his  extremity,  .Jacob  bargained  with  him 
for  his  birth-right,  with  a  mess  of  pottage  which  he  had 
prepared  for  himself,  and  which  had  caught  the  anxious 


The  Case  of  Esau,  145 

eye  of  Esau.  It  was,  therefore,  his  impatience  under  the 
eense  of  huncjer  which  prevailed  on  him  to  sell  his  birth- 
right  for  a  morsel  of  food  which  pleased  his  appetite.  St. 
Paul  introduceth  his  example  as  a  warnino^  to  those  Chris- 
tians to  whom  he  writes,  not  to  be  wearied  and  faint  in 
their  minds  under  the  afllictions  and  persecutions  which 
came  upon  them.  Those  things  were  not  marks  of  God's 
displeasure,  but  the  corrections  of  his  love,  to  wean  them 
from  their  attachment  to  the  world;  and  to  teach  them  to 
look  to  him  for  their  happiness,  who  alone  was  able  to  save 
them,  not  only  from  the  short-lived  troubles  of  this  world, 
but  from  the  never-ending  anguish  of  sin  and  guilt.  They 
must  not,  therefore,  despise  the  chastening  of  the  Lord, 
nor  faint  when  they  were  rebuked  of  him;  nor,  through 
impatience  fall  from  the  grace  of  God,  and  give  up  the 
hope  of  the  Gospel,  eternal  life  with  God  in  heaven :  be- 
cause, for  the  enjoyment  of  that  hope,  these  afllictions,  if 
they  supported  them  with  patience  and  resignation  to  the 
will  of  God,  would  most  amply  prepare  them. 

The  lesson,  therefore,  which  the  Apostle  intended  to 
impress  by  the  instance  of  Esau  was,  that  if  Christians, 
wearied  out  with  the  afflictions  of  the  world,  fall  from  the 
hope  of  the  Gospel,  through  impatience  of  that  self-denial, 
and  resignation  to  the  will  of  God,  w  hich  their  religion 
requires  of  them,  and  turn  for  relief  and  happiness  to  the 
enjoyments  of  the  world ;  they  act  as  foolishly,  and  as 
profanely  as  Esau  did,  when,  wearied  with  hunting  and 
hunger,  he  sold  his  birth-right  for  a  morsel  of  meat. 

I  come  now  to  the  more  immediate  consideration  of  the 
text,  which  acquaints  us  with  Esau's  regret,  and  repen- 
tance or  sorrow,  when  he  felt  the  consequence  of  what  he 
had  done,  and  perceived  the  impossibility  of  recovering 
the  privileges  of  the  birth-right  which  he  had  wantonly 
and  profanely  thrust  from  him. 

The  text  recalls  to  our  mind  the  issue  of  his  application 
to  his  father,  for  the  blessing  which  he  supposed  belonged 
of  course  to  him,  as  his  first-born  son.  Jacob  had  impo- 
sed on  his  father  and  obtained  by  subtilty  the  blessing 
wliich  belonged  to  the  first-born,  and  which* he  had  bought 

VOL.    II.  T 


146  Ihe  Case  of  Esau. 

of  Esau  when  be  bought  his  birth-right.  God  had  also  re- 
jected him  from  inheriting  the  blessing  he  had  promised  to 
Abraham.  So  that  when  Esau  applied,  no  blessing  re- 
mained, but  that  of  worldly  prosperity. 

It  is  not  necessary  to  vindicate  the  innocency  of  Jacob, 
in  this  transaction.  Though  his  honesty  may  be  impeach- 
able, the  purpose  of  God  might  still  be  accomplished  by 
him.  He  deceived  his  father,  and  obtained,  under  a  feign- 
ed character,  that  blessing  which  would  have  been  denied 
to  him  on  an  open  application.  He  indeed  acted  under 
ihe  direction  of  his  mother,  who,  probably  through  her 
partiality  for  him,  seems  to  have  been  more  anxious  that 
he  should  obtain  the  blessing,  than  he  himself  was.  Pro- 
bably the  answer  she  had  received  from  God,  respecting 
the  children  before  they  were  born — that  two  nations 
should  proceed  from  her,  and  that  the  elder  should  serve 
the  younger— had  made  so  deep  an  impression  qn  her  mind, 
that  it  determined  her  conduct  on  this  occasion.  Perceiv- 
ing the  design  of  Isaac  to  give  the  blessing  of  primogeni- 
ture to  Esau,  and  apprehending  it  to  be  contrary  to  the 
purpose  of  God ;  she  persuaded  Jacob  to  personate  his 
brother  before  his  father  Isaac. 

That  the  conduct  of  Rebecca  in  this  matter  is  censura- 
ble, is  readily  confessed.  Her  disingenuous  deception 
was  unnecessary  to  accomplish  the  purposes  of  God  ;  and 
rnore  credit  would  have  redounded  to  her,  from  patiently 
"waiting  for  the  divine  interposition,  than  from  the  full  suc- 
cess of  her  deceitful  plan.  If,  however,  people  will  offi- 
ciously obtrude  iheir  own  schemes  to  help  forward  the 
di^signs  of  infinite  wisdom  and  power,  there  is  no  reason 
why  God  should  not  convert  them  to  his  own  use.  He 
permitted  the  deceit  of  Rebecca  and  Jacob  to  succeed, 
and  turn  aside  the  blessing  from  the  head  of  Esau.  Not- 
withstanding the  suspicions  of  Isaac,  Jacob  by  his  subtilty 
obtained  the  blessing  he  sought  from  his  father  ;  not  only 
the  good  things  of  this  world,  but  the  dominion  over  his 
brethren.  This  blessing,  though  fraudfully  obtained, 
Isaac  confirmed,  when,  upon  the  retiring  of  Jacob,  Esau 
brought  him  the  venison  he  had  prepared:  -'  Who,  where 


The  Case  of  Esau.  1 47 

IS  he,'*  said  Isaac  trembling,  "  that  hath  taken  venison, 
and  hath  brought  it  me,  and  T  have  eaten  of  all  before 
thou  earnest,  and  have  blessed  him?  }ea,  and  Ac  shall  be 
blessed,'' 

A  tender  and  affecting  scene  ensued,  in  which  Esaii,  with 
tears  and  bitter  cries,  importuned  his  father  for  tlie  bles- 
sing. Isaac,  however,  either  by  the  inspiration  of  God, 
or  led  by  what  had  happened  to  a  better  consideration  of 
what  he  was  doing,  lemained  inflexible.  He  blessed 
Esau  indeed  with  the  fatness  of  the  earth,  and  with  the 
dew  of  heaven  ;  but  the  blessing  of  the  first-born  remain- 
ed with  his  brother — "By  thy  sword  thou  shalt  live,  and 
fihalt  serve  thy  brother." 

To  this  history  the  text  alludes,  when  it  says,  that  when 
Esau  "  would  have  inherited  the  blessing,  he  was  rejected." 
He  had  sold  his  birth-right  to  Jacob,  who,  by  subtilty, 
had  obtained  the  blessing  from  their  father ;  and  Esau 
could  not  recover  it,  "  for  he  found  no  place  of  repen- 
tance, though  he  sought  it  carefully  with  tears.'* 

A  question  will  here  arise.  To  whom  does  the  expres- 
sion, he  found  no  place  of  repentance,  relate  ?  to  Esau,  or 
to  Isaac?  That  Esau  did  repent  is  certain.  No  person 
cotild  give  more  unequivocal  proofs  of  his  hearty  sorrow 
and  regret,  than  he  did.  With  profuse  tears,  and  earnest 
entreaties,  and  loud  cries,  he  ardently  endeavoured  to 
prevail  on  his  father  to  over-rule  the  foolish  bargain  he 
had  made,  and  to  give  him  the  blessing.  It  is  also  certain, 
that  Isaac  did  not  repent  of  his  having  given  the  blessing 
to  Jacob.  Even  when  he  knew  that  he  had  been  imposed 
on  by  the  art  of  his  younger  son,  and  had  unwittingly 
given  the  blessing  to  him  which  he  had  intended  for  Esau, 
he  repented  not,  but  absolutely  confirmed  it.  "Behold,'* 
said  he  to  Esau,  "  I  have  made  him  thy  lord,  and  all  his 
brethren  have  I  given  him  for  servants."  That  there  was 
found  no  place  of  repentance,  when  Esau  sought  it  care- 
fully with  tears,  relates  not  to  him,  but  to  Isaac;  and  its 
meaning  is,  that  Isaac  would  not  repent  of  what  he  had 
done,  nor  recall  the  blessing  he  had  given  to  Jacob,  though 
Esau  sought  to  move  him  to  tlo  so,  by  the  most  earnest 
and  passionate  entreaties. 


148  The  Case  of  Esau. 

This,  T  take  it,  is  a  fair  account  of  the  transaction  to 
which  the  text  alludes,  and  a  full  interpretation  of  the 
text  itself.  The  case  of  Esau  was  not  that  his  repentance 
came  too  late  to  be  accepted  of  God:  Of  this  nothinoj  is 
said:  But  that  his  repentance  could  not  avail  to  cancel  a 
foolish  bargain  which  he  had  made.  He  had  sold  his  birth- 
right, and  all  his  entreaties  could  not  make  void  a  con- 
tract which  he  had  confirmed  with  an  oath. 

However  justly  we  may  blame  Esau,  there  is  not  the 
least  intimation  that  he  acted  from  the  control  of  any  de- 
cree of  God,  or  from  any  other  cause  than  his  own  impa- 
tience. 

As  to  the  other  text  which  relates  to  the  same  subject, 
"  Jacob  have  I  loved,  but  Esau  have  I  hated,"  it  is  intro- 
duced by  St.  Paul  immediately  after  having  quoted  the 
declaration  of  God  to  Rebecca,  "  The  elder  shall  serve 
the  younger."*  The  design  of  St.  Paul  in  that  place  is  to 
prove  that  all  the  descendants  of  Abraham  are  not  the 
children  of  promise:  That  with  regard  to  his  own  chil- 
dren, the  promise  was  confined  to  Isaac  w^hom  Sarah  bare; 
Ishmael  being  excluded  from  it.  So  with  regard  to  Re- 
becca; the  promise  went  to  her  younger,  and  not  to  her 
elder  son.  And  that  this  determination,  that  the  elder 
should  serve  the  younger;  that  is,  that  the  promise,  viz. 
*'  that  the  seed  of  Abraham  should  be  the  peculiar  people 
of  God,  and  that  from  them  Messiah  should  spring,"  was 
made  according  to  the  sovereign  will  and  puipose  of  him 
who  will  have  mercy  on  whom  he  will  have  mercy ;  that 
is,  will  shew  favour  to  whom  he  pleases. 

Though  this  determination  was  made  before  the  chil- 
dren were  born,  and  therefore,  without  regard  to  any  good 
or  evil  they  had  done;  it  will  not  follow,  but  that  God's 
purpose  was  made  according  to  what  he  saw  Esau  would 
do — sell  his  birth-right,  to  which  the  priesthood  was  an- 
nexed, and  thereby  prove  himself  uuw^orthy  of  any  dis- 
tinguishing marks  of  God's  favour. 

Let  me  here  remark,  what  I  trust  is  generally  known, 
that  when  it  is  said,  "  Jacob  have  I  loved,  and  Esau  have 

*  Kom,  i*.  1%,  12 


The  Case  of  Esau.  149 

I  iiated/*  it  only  means  that  God  preft  rred  Jacob  to  Esau, 
to  inherit  and  convey  the  blessing  which  had  been  promi- 
sed to  faithful  Abraham.  The  words  are  to  be  understood 
in  the  same  sense  with  those  of  our  Saviour,  "If  any  man 
come  to  me,  and  hateth  not  his  father,  and  mother,  and 
wife,  and  children,  and  brethren,  and  sisters,  yea,  and  his 
own  life  also,  he  cannot  be  my  disciple."*  The  meaning 
is.  He  that  preferreth  father,  or  mother,  &;c.  or  his  own 
life  before  me,  and  is  not  willing  to  part  with  them,  and 
with  every  thing  in  this  world,  rather  than  renounce  me, 
is  not  worthy  to  be  my  disciple. 

]No  injury  was  done  to  Esau  by  God's  preferring  Jacob 
before  him.  The  blessing  which  he  could  not  obtain  was 
a  privilege  which  God  had  a  right  to  confer  either  on  him, 
or  on  his  brother  according  to  his  own  good  pleasure.  In 
giving  it  to  Jacob,  he  took  nothing  from  Esau :  He  only 
left  him  as  he  was  before.  And  in  no  sense  can  this  pre- 
ference of  Jacob  to  Esau  be  carried  further,  than  the  in- 
heritance of  the  blessing  which  God  promised  to  Abra- 
ham, respecting  the  blessing  of  all  nations.  Every  thing 
else  w^as  the  consequence  of  his  own  folly  in  selling  his 
birth-right  to  his  brother.  And  nothing  but  a  vain  desire 
to  force  texts  of  scripture  into  the  support  of  an  ill-found- 
ed scheme  of  a  particular  eleclion  and  reprobation  to  eter- 
nal life  and  eternal  misery,  could  induce  any  one  to  press 
the  instance  of  Esau  and  Jacob  into  their  service. 

If  we  wish  to  appW  their  case  to  the  state  of  Christians, 
we  must  consider  what  there  is  in  our  state  which  anwers 
to  Esau's  birth- right.  Now,  that  can  be  only  our  right 
and  title  to  future  glory  through  Christ.  By  the  good- 
ness of  God,  we  are  made  his  sons  by  the  Regeneration 
of  Baptism,  and  by  Faith ;  are  thereby  taken  into  his 
Church,  and  made  heirs  of  immortal  life  through  his  be- 
loved Son.  This  is  the  right  of  our  new  birth.  To  sell 
this  birth-right,  is  to  part  with  our  title  to  immortality  witli 
God,  for  some  consideration  which  we  receive  instead  of 
it.  If  we  do  so  for  the  pleasures,  or  riches,  or  honours 
of  the  world;  we  do  what  Esau  did,    when  he  sold  hig« 

^  Luke  xir.  3& 


150  The  Cast  of  Esau. 

birth-right  for  a  morsel  of  meat.  We  thrust  away  from 
us  the  precious  gift  of  God,  and  count  ourselves  unworthy 
of  the  blood  of  the  covenant,  which  sanctifieth  those  who 
trust  in  it,  and  obey  from  the  heart  the  Gospel  of  Christ. 
They  who  do  so,  when  the  righteous  Judge  of  men  shall 
come,  at  the  last  day,  to  give  his  blessing,  the  great  mer- 
cies and  rich  rewards  he  hath  promised  in  his  Gospel  to  the 
heirs  of  his  glory,  shall  find  themselves  in  Esau's  situa- 
tion :  and  though  they  seek  carefully  and  with  tears  for 
those  blessings  then,  which  they  now  despise,  the  issue 
shall  be  the  same  with  his  ;  they  shall  be  rejected.  With 
the  importunity  of  Esau,  they  may  solicit  their  Judge, 
and  plead  their  privilege,  and  the  great  things  they  have 
done ;  "  Lord,  have  we  not  prophesied  in  thy  name,  and 
in  thy  name  cast  out  devils,  and  in  thy  name  done  many 
wonderous  works?" — But  the  time  of  mercy  is  past,  when 
the  hour  of  judgment  is  come.  No  place  of  repentance 
will  then  be  found  in  him  that  judgeth  :  but,  "  I  never 
knew  you ;  depart  from  me  all  ye  that  work  iniquity," 
-will  be  the  awful  doom  from  the  offended  Majesty  of  God, 
to  those  who  have  wickedly  and  profanely  bartered  away 
their  right  to  the  heavenly  inheritance,  for  the  perishing 
enjoyments  of  this  world. 

1  say  profanely,  for  St.  John  declares  that  Christ  "  hath 
made  us  kings  and  priests  unto  God."^  St.  Peter  also  saith, 
that  Christians  are  "  an  holy  priesthood,  to  offer  up  spir- 
itual sacrifices,  acceptable  to  God  by  Jesus  Christ."t  This 
privilege,  which  is  an  appendage  of  their  new  birth,  and 
belongs  to  them  in  consequence  of  their  being  the  sons  of 
God  through  faith  in  Christ,  is  made  an  argument  to  en* 
force  on  them  that  holy  and  devout  life  which  their  rela- 
tion to  God  requires.  To  name  one  instance  :  St.  Peter 
hath  said  of  them,  "  Ye  are  a  chosen  generation,  a  royal 
priesthood,  an  holy  nation,  a  peculiar  people ;  that  ye 
should  show  forth  the  praises  of  him,  who  hath  called  yon 
out  of  darkness  into  his  marvellous  light :  which  in  time 
past  were  not  a  people,  but  are  now  the  people  of  God : 
which  had  not  obtained  mercy,  but  now  have  obtained 

»  Rer.  L  <5.  and  y„  10.  f  1  Pet  ii,  5, 


The  Case  of  Esau.  151 

merer.  Dearly  beloved,  I  beseech  you  as  strans^ers  and 
pilgrims,  abstain  from  fleshly  lusts,  which  war  against  the 
soul,"  &c.^  If,  therefore,  we  sell  the  right  to  an  heaven- 
ly inheritance  which  we  obtain  by  the  new  birth,  for  the 
indulgence  of  fleshly  lusts,  the  enjoyments  of  the  world; 
we,  at  the  same  time,  part  with  the  priesthood  annexed  to 
it,  the  happy  privilege  of  offering  spiritual  sacrifices,  ac- 
ceptable to  God  through  Jesus  Christ.  In  that  case,  the 
charge  of  profaneness  will  lie  against  us,  as  strongly,  at 
least,  as  it  lay  against  Esau,  for  despising  and  selling  that 
priesthood  with  which  his  priority  of  birth  had  invested 
him. 

And  let  us  remember,  that  the  history  of  his  conduct 
was  written  for  our  admonition,  that  we  should  not  sin  af- 
ter the  example  of  his  perverseness  ;  but  highly  prize, 
faithfully  retain,  and  devoutly  use  all  the  gracious  privi- 
leges which  the  mercy  of  God  hath  conferred  on  us.  Let, 
then,  every  Christian  take  care,  that  he  despise  not  the 
blessings  which  God  hath  prepared  for  them  who  love  and 
obey  him — that  he  throw  not  from  him  the  precious  gift 
of  God,  eternal  life  through  Jesus  Christ,  and  cleave  to 
(he  enjoyments  of  this  world  ;  lest  he  fare  as  Esau  did. 

*  1  P«t.  ij.  9, 10,  11,  &c. 


DISCOURSE  XL 

THE  EXULTATION  OF  ZACHARIAS. 
A  CHRISTMAS  SERMOM 

Luke  i.  68,  69. 

Blessed  he  the  Lord  God  of  Israel,  for  he  hath  visited  and 
redeemed  his  people^  and  hath  raised  up  an  horn  of  salva- 
tion for  uSy  iu  the  house  of  his  servant  David, 


T, 


HESE  are  the  words  of  Zacharias  upon  his  recover- 
insj  his  speech,  after  the  miraculous  dumbness  which  God 
had  inflicted  on  him,  for  his  backwardness  in  believing  the 
angel  whom  he  had  sent  to  him  with  the  promise  of  a  son, 
when  he  and  his  wife  had  lived  to  a  great  age  without  hav- 
ing had  any  child.  It  is  to  be  remarked  that  they  are  the 
first  words  which  he  spake  ;  and  that  they  were  spoken  by 
the  inspiration  of  the  Holy  Ghost,  for  whose  divine  influ- 
ence he  had  been  previously  prepared  by  a  holy  unblame- 
able  life.  St.  Luke  saith,  of  both  him  and  Elizabeth,  that 
they  were  "  righteous  before  God,  walking  in  all  the  com- 
mandments and  ordinances  of  the  Lord  blameless."  Pro- 
bably, too,  the  long  silence  imposed  on  him  by  the  hand 
of  God,  had  turned  his  mind  more  intensely  to  divine  con- 
templation, and  the  consideration  of  spiritual  objects. 
Penitence  and  prayer  had,  no  doubt,  increased  his  hutnil- 
ity,  and  enlivened  his  faith  and  confidence  in  God.  Find- 
ing how  speedily  the  divine  threat  was  inflicted  on  him, 
he  became  fully  certain  of  the  truth  of  God,  and  boldly 
assured  himself,  that  all  his  promises  by  the  mouth  of  his 
holy  Prophets,  of  sending  salvation  to  his  people,  were 
then  on  the  eve  of  being  fulfilled.  Accordingly  when  the 
visitation  of  God  on  him  was  ended,  he  was  filled  with  the 
Holy  Gliost,  and  prophesied,    saying,    *'  Blessed  be  the 

YOL,  II.  IJ 


154  The  Exultation  of  Zacharias, 

Lord  God  of  Israel,  for  he  hath  visited  and  redeemed  his 
people,  and  hath  raised  up  an  horn  of  salvation  for  us, 
in  the  house  of  his  servant  David." 

Behold  the  pious  rapture  of  the  holy  man,  upon  seeing, 
by  the  spirit  of  prophecy,  the  approaching  birth  of  the 
Saviour  Christ  1  His  own  circumstances  are  overlooked 
and  disregarded,  as  being  unworthy  of  his  attention  when 
so  glorious  and  majestic  a  subject  was  before  him.  Two 
grand  and  miraculous  events,  in  both  of  which  he  was 
deeply  interested,  had  just  happened  to  him — the  birth  of 
bis  son,  and  the  recovery  of  his  speech.  These,  it  may 
be  supposed,  employed  his  mind,  and  would  call  forth  his 
praise  and  adoration  to  -God,  at  this  time.  But  greater 
things,  a  more  august  theme  filled  his  heart.  The  proph- 
ecies that  had  gone  before,  the  promises  of  God  by  the 
mouth  of  his  inspired  servants,  that  he  would  send  a  migh- 
ty Saviour  to  deliver  his  people,  rushed  upon  him.  He 
saw  the  incarnation  of  this  almighty  Deliverer  begun — by 
faith  he  saw  it  completed  in  the  birth  of  Christ  the  Lord  : 
and  with  prophetic  rapture  he  proclaimed  to  the  world  as 
already  past,  what  did  not  happen  till  six  months  after. 
"  Blessed  be  the  Lord  God  of  Israel,  for  he  hath  visited 
and  redeemed  his  people." 

None  among  the  children  of  men  is  less  interested  in 
this  propitious  event  than  Zacharias  was.  Why  then 
should  it  not  be  the  rapture  of  our  hearts,  as  it  was  of 
his  ?  What  should  hinder  us  from  joining  in  the  triumph- 
ant song,  and  repeating  with  grateful  hearts,  before  men 
and  angels,  "  Blessed  be  the  Lord  God  of  Israel,  for  he 
hath  visited  and  redeemed  his  people.'*  We  have  before 
us  the  same  prophecies  that  Zacharias  had  ;  and,  by  faith 
in  the  records  of  the  holy  Evangelists,  we  see  ihem  won- 
derfully fulfilled.  His  need  of  this  Saviour  is  also  ours; 
and  we  derive  the  same  blessings  from  him  which  he  did. 
Let  him,  therefore,  be  our  pattern ;  and  may  his  divine 
hymn  inflame  our  hearts  with  grateful  praise  and  adoration 
of  our  gracious  God  for  the  astonishing  instance  of  his 
love,  in  the  happy  event  which  we  this  day  commemorate 
in  his  holy  Church.    All  glory  be  to  his  holy  name,  that 


The  Exultation  of  Zacharias.  156 

lie  liath  given  his  Son  to  be  born  of  human  nature,  to  take 
awav  the  sin  of  the  world,  and  restore  fallen  man  to  his 
favour  :  now  no  longer  a  God  of  wrath  and  vindictive  jus- 
tice; but,  through  his  Beloved,  the  God  of  mercy,  and 
goodness,  and  love,  not  willing  the  death  of  a  sinner,  but 
that  he  should  repent  and  be  saved. 

The  Jews  fondly  expected  a  temporal  deliverer  in 
Christ,  who  should  free  them  from  worldly  thraldom,  as 
Moses  had  delivered  their  fathers  from  the  slavery  of  Egypt. 
Under  the  influence  of  this  vain  expectation,  they,  with 
scorn,  rejected  the  true  Messiah,  when  he  appeared  among 
them.  Little  sensible  must  they  have  been  of  their  sinful 
state  and  its  consequent  miseries,  when  they  were  so  insen- 
sible of  the  love  and  mercy  of  God  in  sending  a  Saviour 
to  redeem  them  from  it.  What  was  the  thraldom  of  the 
Romans  under  which  they  lived,  compared  with  the  thral- 
dom of  satan,  who  held  all  mankind  in  bondage  ?  or  what 
was  the  mischief  of  living  under  foreign  laws,  and  paying 
tribute  to  a  foreign  power,  compared  with  slavery  to  the 
law  of  sin,  to  boisterous  passions  and  unruly  appetites — 
all  foreign  to  the  original  nature  of  man ;  and  at  last  to 
pay  the  tribute  of  eternal  torment  to  a  foreign  lord,  the 
prince  of  darkness,  who  hath  usurped  dominion  over  us? 

Some  Christians,  under  the  power  of  a  vain  philosophy, 
expect  little  better  from  Christ,  than  did  these  unhappy 
Jews.  They  expect  he  will  save  them  from  the  penalty, 
though  not  from  the  power  of  sin.  They  say  he  hath  paid 
the  whole  penalty  of  sin  ;  and,  therefore,  no  further  pun- 
ishment can  be  justly  inflicted  on  account  of  it.  If  so,  tho 
habits  of  sin  may  remain ;  and  should  any  one  live  his 
whole  life  under  their  full  power,  the  slave  of  evil  lusts 
and  passions,  and  die  without  repentance,  Christ  will,  by 
the  arbitrary  imputation  of  his  own  righteousness  and  mer- 
it, secure  him  from  punishment,  and  make  him  happy  in 
heaven,  where  no  evil  can  enter. 

Be  not  deceived  with  vain  schemes  and  fallacious  hopes. 
Magnify  this  doctrine  as  much  as  youvvill,  preach  it  with 
ever  so  much  confidence,  believe  it  with  ever  so  much 
earnestness,  love  it  with  ever  so  much  ardor;  that  salva- 


1 56  The  Exultation  of  Zacharias, 

tion  which  does  not  deliver  you  from  the  power  and  do- 
minion of  sin,  never  will  free  you  from  its  penalty.  In 
the  same  proportion  that  it  leaves  you  unholy,  it  will  leave 
you  unhappy.  "  If  we  say  that  we  have  fellowship  with" 
Christ,  and  that  his  righteousness  is  imputed  us,  *'and  walk 
in  darkness  ;  we  lie,  and  do  not  the  truth."=^  The  venom 
of  sin  lies  in  the  power  and  dominion  it  hath  over  us. 
"  He  that  committetb  sin,"  that  liveth  urjder  its  power  and 
dominion,  "  is  of  the  devil;  for  the  devil  sinneth  from  the 
beginning,"  and  still  continueth  to  sin.  For  *'  this  pur- 
pose the  Son  of  God  was  manifested,"  by  coining  into  the 
world,  "that  he  might  destroy  the  works  of  the  devil. "f 
Unless,  therefore,  the  power  of  sin  in  us  be  broken  and 
destroyed,  the  works  of  the  devil  remain  And  if  we  do 
his  works,  we  are  his  servants,  and  must  receive  his  wages. 
Now,  "  the  wages  of  sin  is  death" — What  that  death  is, 
may  you  never  know  ! 

Remember,  therefore,  that  the  Son  of  God  became  the 
Mediator  between  God  and  man,  was  born  of  the  holy 
Virgin,  and  suffered  death  on  the  cross,  to  make  it  possi- 
ble for  you  to  repent  and  turn  to  God ;  and  to  make  it 
also  possible  for  God  to  forgive,  or  pass  over  your  sins : 
neither  of  which  could  have  been  possible  without  his 
atonement.  Look  to  the  song  of  holy  Zacharias,  and  you 
will  find  he  had  far  other  notions  of  Christ's  salvation  than 
merely  exemption  from  punishment  for  sin ;  namely, 
**  That  we  being  delivered  out  of  the  hand  of  our  ene- 
mies"— from  the  power  of  sin  and  satan — **  might  serve" 
God  "without  fear,  in  holiness  and  righteousness  before 
him,  all  the  days  of  our  life."  How  exemption  from  pun« 
ishment,  while  the  habits  of  sin  remain,  can  be  called  serv- 
ing God  in  holiness  and  righteousness,  is  too  hard  for  me 
to  conceive.  Or  how  we  can  be  said  to  serve  God  without 
fear,  that  is,  in  peace  and  quietness  from  our  spiritual  en- 
emies, while  we  love  and  delight  in  the  bondage  of  sinful 
lusts  and  affections,  is  as  hard  for  me  to  comprehend.    It 

*  1  John  i.  6. 

t  1  John  iii.  8.  Awe-j>  from  At)<v,  that  he  mig-ht  break  ov  tUssoive  the  works  of  the 
d«yil,  juid  Bet  mam  fres /r§m  thetn. 


The  Exultation  of  Zacharias.  157 

is  true,  all  men  are  sinners;  that  is,  all  have  sinned.  But 
lliere  is  a  great  difference  between  continuing  in  the  habits 
of  sin,  and  repenting  and  forsaking  it.  Against  the  for- 
mer, the  wrath  of  God  is  denounced  in  the  Bible;  to  the 
latter,  the  merciful  forgiveness  of  God  is  promised  through 
Jesus  Christ.  **  If  we  say  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us.  If  we  confess  our 
sins,  he  is  faithful  and  just  to  forgive  us  our  sins,  and  to 
cleanse  us  from  all  unrighteousness."  It  is  also  true,  that 
there  is  none  who  liveth  and  sinneth  not.  But  there  is  also 
a  great  difference  between  those  miscarriages  which  spring 
from  weakness  of  nature,  from  the  surprise  of  sudden 
temptation  which  gives  no  time  for  thought,  from  involun- 
tary ignorance,  or  real  weakness  of  understanding;  and 
habitual,  wilful,  and  premeditated  sins.  By  the  merciful 
covenant  of  the  gospel,  if  we  strive  against  the  offences 
of  infirmity,  they  shall  not  be  imputed  to  us  by  our  gra- 
cious God. 

But  let  us  return  to  the  more  direct  consideration  of 
the  text. 

The  reason  whv  Zacharias  blessed  the  Lord  God  of  Is- 
rael  was,  that  he  had  "  visited  and  redeemed  his  people," 
and  had  "  raised  up  a  horn  of  salvation"  for  them,  "  in 
the  house  of  his  servant  David." 

Under  the  Law,  and  in  the  time  of  the  Patriarchs ;  be- 
sides the  standing  revelation  of  his  will,  God  communica- 
ted his  pleasure  to  man  by  messages ;  sending  either  an- 
gels or  his  inspired  prophets,  to  speak  to  his  people  in  his 
name.  But  in  the  event  which  we  this  day  celebrate,  the 
*'  Lord  God  visited  his  people" — came  in  his  own  person 
united  to  human  nature;  and  was,  therefore,  Emmanuel, 
God  with  us. 

St.  John,  speaking  of  the  same  event,  saith,  *'  The 
Word  was  made  flesh,  and  dwelt  among  us ;"  literally. 
He  tabernacled,  pitched  his  tent  among  men.  His  visit  was 
not  intended  to  be  a  short  one :  And  from  the  history  of 
his  life  we  find,  that  when  he  assumed  our  nature,  his  ta- 
bernacle of  human  flesh  was  not  soon  removed.  Thirty 
and  three  years  did  he  continue  in  this  miserable  world'; 


158  The  Exultation  of  Zacharias. 

going  about  and  doing  good  both  to  the  souls  and  bodies 
of  men,  by  bis  instructions  and  miracles.  He  came  to 
bear  our  infirmities,  to  feel  our  distresses,  to  taste  our 
sorrows,  to  endure  our  temptations,  as  well  as  to  make 
atonement  for  our  sins  ;  that  he  might  be  a  merciful,  as 
well  as  an  all-powerful  High  Priest,  who,  having  felt  the 
force  of  our  temp**ations  and  sorrows,  might  be  touched 
with  a  sense  of  them,  and  know  how  to  pity  us  under 
them. 

How  gracious  was  this  Lord  God,  thus  to  condescend 
to  our  state — to  endure  the  weaknesses  of  childhood,  the 
dangers  and  sorrows  of  youth  and  manhood,  the  whole 
burden  of  our  infirmities,  that  he  might,  from  his  own  ex- 
perience, know  how  to  pity  and  succour  us  under  them  ! 
Blessed  be  his  holy  name,  for  such  transcendent  love  and 
goodness! 

Blessed  also  be  his  holy  name,  that  he  hath  not  only 
Tisited,  but  redeemed  his  people.  Merely  to  have  visited 
his  people,  and  borne  their  sorrows  and  infirmities  through 
his  life,  would  have  done  them  but  little  good:  His  gra- 
cious views  w^ent  further :  He  bore  them,  that  he  might 
deliver  us  from  them,  and  from  sin,  which  causeth  them 
all.  By  yielding  up  his  most  precious  life,  in  the  bitter 
agonies  of  crucifixion,  he  made  an  expiation  and  atone- 
ment for  the  sins  of  the  world,  and  paid  the  ransom  of  its 
captivity  to  satan  and  to  death. 

This  it  behoved  liim  to  do,  according  to  the  prophecies 
that  had  gone  before  concerning  him.  And  this,  through 
the  intenseness  of  his  love,  he  condescended  to  do,  (hat 
he  might  fulfil  those  prophecies,  and  become  an  all-pow- 
erful and  perfect  Saviour.  He  saw  us  miserable  and  help- 
less under  the  dominion  of  sin;  fast  bound  with  the  fet- 
ters of  evil  passions  and  impure  lusts ;  at  enmity  with 
God  ;  and,  everj^  moment,  exposed  to  the  burden  of  his 
wrath.  He  saw,  he  pitied,  and  determined  to  relieve  us. 
He  left  the  throne  of  his  Father ;  he  emptied  himself  of 
the  glories  of  the  Godhead;  and,  in  the  womb  of  the  bles- 
sed Mary,  he  united  human  nature  to  it,  making  one 
Christ.    The   Spirit  of  the  Lord  came  upon  him ;  he 


The  Exultation  of  Zacharias.  1 59 

anointed  him  with  the  Holy  Ghost,  1o  preach  the  gospel 
to  Ihe  poor  in  spirit;  he  sent  him  to  heal  the  heart  which 
was  broken  with  the  sense  and  weight  of  sin,  to  proclaim 
deliverance  to  the  captives  of  satan,  and  recovering  of 
sight  to  those  who  are  blind  with  error  and  vice,-. to  set  at 
liberty  them  that  are  bruised  with  guilt  and  despair,  to 
preach  the  acceptable  year  of  the  Lord,  the  day  of  salva- 
tion. This  was,  this  is  the  will  of  God  ;  and  in  (he  vo- 
lume of  the  book  it  is  written  of  Christ,  that  he  should 
fulfil  the  will  of  the  Almighty  Father.  Perfectly  content 
was  he  to  do  so.  The  language  ©f  his  heart  and  lips  was, 
"  Lo,  I  come,  to  do  thy  will,  O  God."  The  will  of  God, 
in  his  life  and  in  his  death,  he  fully  accomplished,  leaving 
no  part  undone.  Every  thing  w^hich  divine  justice  requir- 
ed to  make  atonement  for  sin  and  reconcile  us  to  God, 
he  freely  endured,  and  thereby  "  washed  us  from  our  sins 
in  his  own  blood,  and  hath  made  us  kings  and  priests  unto 
God  his  Father."=^ 

But  the  mercy  of  God  in  Christ,  celebrated  by  good 
Zacharias,  stops  not  here.  He  not  only  visited  and  re- 
deemed his  people  from  the  captivity  of  satan,  but  he 
halh  raised  up  a  horn  of  salvation  for  them,  in  the  house 
of  his  servant  David.  This  is  the  crown  of  all  the  rest. 
He  visited  us,  that  he  might  redeem  us.  He  redeemed, 
that  he  might  save  us.  Only  to  have  visited  us,  though  it 
might  have  shown  his  good  will  towards  us, .would  have 
done  us  little  good.  To  have  redeemed  us  from  the  cap- 
tivity of  satan,  and  have  left  us  to  our  own  strength,  would 
have  been  to  have  left  us  to  the  certainty  of  again  falling 
into  the  same  thraldom  from  which  we  had  been  rescued. 
But,  by  raising  a  horn  of  salvation  for  us,  a  power  is  pro- 
vided to  make  his  redemption  effectual  to  all  those  who 
believe  and  trust  in  him. 

The  expression  signifies  power,  glory,  and  royalty.  It 
is  a  metaphor  taken  from  those  beasts  whose  strength  is  in 
their  horns.  A  horn  of  salvation  is,  therefore,  a  strong 
and  mighty  salvation,  or  a  glorious  and  royal  salvation  ; 
such  as  was  fit  for  a  king  to  undertake  and  accomplish. 

♦  Rev.  i.  5,  6. 


160  The  Exultation  of  Zacharias, 

As  it  is  applied  to  Christ,  it  includes  both  these  meaninfyg. 
His  salvation  consists  in  our  deliverance  from  the  pt)wer 
of  satan,  of  sin,  and  of  the  grave ;  and  in  our  restoration 
to  freedom,  to  holiness,  and  to  life  eternal.  The  difficul- 
ty of  the  work  proves  the  strength  of  the  Saviour.  Had 
he  not  been  mighty  to  save,  one  whose  own  arm  could 
bring  him  salvation,  who  could  enter  the  house  of  the 
strong  man  and  bind  him,  who  could  burst  tlie  bands  of 
death,  and  open  the  jaws  of  the  grave — one  who  can  de- 
fend his  redeemed  that  trust  in  him,  make  them  superior  to 
all  their  enemies,  support  them  in  holiness  and  righteous- 
ness before  God  to  the  end  of  their  life,  and  receive  them 
to  glory  in  his  heavenly  kingdom  ;  our  salvation  had  been 
impossible,  and  we  must  forever  have  continued  the  cap- 
tives of  satan.    But, 

The  horn  in  the  holy  scripture  signifies  not  only  power 
and  strength,  but  glory  and  royalty  also.  In  this  sense,  a 
horn  of  salvation  means  a  glorious  and  royal  Saviour. 
This  is  implied  in  another  circumstance  in  the  text.  God 
is  said  to  have  raised  up  a  horn  of  salvation  for  us  in  the 
house  of  his  servant  David.  The  glory  of  David  con- 
sisted in  his  being  an  eminent  type  of  Christ ;  in  the  roy- 
alty of  his  house,  made  royal  by  God  himself;  and  in 
Christ's  coming,  according  to  the  flesh,  of  his  family.  Roy- 
alty, therefore,  belonged  to  Ciirist  by  l.is  descent  i'rom 
the  family  of  David,  by  his  being  placed  by  God  upon 
the  throne  of  David,  even  on  the  holy  hili  of  Zion,  the 
head  of  the  Church  of  the  living  God,  to  rule  and  govern 
it  forever.  Moreover,  as  the  Son  of  God  most  high, 
Christ,  from  eternity,  had  a  royalty  above  all  the  kings  of 
the  earth,  above  every  name  that  can  be  named. 

As  the  difficulty  of  our  salvation  argues  the  power  and 
might  of  the  Saviour  ;  so  the  dignity  of  the  Saviour  proves 
the  importance  and  difficulty  of  the  enterprize.  Grand 
designs  should  not  be  committed  to  mean  hands,  nor  should 
dignified  persons  be  employed  on  low  and  trivial  affairs. 

View  it  then  in  any,  in  every  light,  and  yi)u  will  see  the 
majesty  of  God,  as  well  as  his  mercy  and  love,  employed 
in  the  redemption  and  salvation  of  man ;  and,  with  the 


The  Exultation  of  Zacharias.  161 

ffly  Psalmist,  will  be  ready  with  astonishment  to  cry  out, 
*'  Lord,  what  is  man  that  thou  art  mindful  of  him,  or  the 
son  of  man  that  thou  visitest  him  ?"  And  with  our  won- 
der and  admiration  at  the  love  and  condescension  of  our 
God  and  Saviour,  let  us  mix  our  gratitude  and  praise;  and 
testify  the  joy  of  our  hearts,  that  he  hath  regarded  our  low 
estate,  and  laid  help  on  one  who  is  mighty ;  that  he  hath 
exalted  him  to  be  our  Prince  and  Saviour,  who  is  strong, 
and  able  to  rescue  the  prey  from  the  jaws  of  that  destroy- 
er, who  goes  about  as  a  roaring  lion,  seeking  whom  he  may 
devour.  "  Blessed  be  the  Lord,  that  he  hath. not  given  us 
a  prey  to  his  teeth.  Our  soul  is  escaped  as  a  bird  out  of 
the  snare  of  the  fowler :  the  snare  is  broken,  and  we  are 
escaped."*  *'  Blessed,  therefore,  be  the  Lord  God  of  Is- 
rael who  hath  visited  and  redeemed  his  people,  and  hath 
raised  up  a  horn  of  salvation  for  them,  in  the  house  of  his 
servant  David." 

Judge  now  what  return  you  ought  to  make  for  the  bles- 
sings of  that  happy  event  which  the  Church  of  God  this 
day  commemorates — the  coming  of  the  Lord  God,  Christ 
elesus,  Jehovah,  to  visit  and  redeem  his  people,  and  to 
raise  up  a  horn  of  salvation  for  them  against  the  power  of 
all  their  enemies.  Tiie  tribute  of  praise  and  thanksgiving 
hath  been  already  mentioned.  This  tribute  hath  been,  I 
trust,  devoutly  paid  this  day  in  his  Church ;  and  may  we 
ever  continue  gratefully  to  pay  it,  on  every  return  of  this 
holy  Festival.  But,  from  persons  so  highly  obliged  as  we 
are,  something  more  than  words  of  praise  and  thanksgiv- 
ing are  certainly  due.  We  are  among  those  happy  people 
wiiom  Christ,  when  he  took  our  mortal  nature  upon  him, 
visited  and  redeemed,  and  to  whom  he  is  now  a  horn  of 
salvation  against  their  enemies,  Through  the  good  provi- 
dence of  God,  the  knowledge  of  this  salvation,  with  all 
its  blessings,  is  come  to  us.  What  return  does  it  demand 
from  us  ?  What  effect  ought  it  to  have  on  us  ?  The  Church 
hath  taught  us,  in  the  Collect  for  the  day,  that  Christ  was 
born  of  the  holy  Virgin,  that  we,  through  him,  might  be 

*  Psal.  cxxlv.  6,  7. 
VOL,  II.  W 


162  The  Exulialion  of  Zacharias, 

born  of  God,  and  made  his  children  by  adoption  and  grace. 
St.  John  also  hath  told  us,  that  **  to  as  many  as  received'' 
Christ  when  he  came  into  the  world,  "  he  gave  power  to 
become  the  sons  of  God,  even  to  them  that  believe  on  his 
name  :  which  were  born,  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God."=*  Being, 
then,  through  Christ,  made  the  children  of  God,  it  is  natu- 
rally to  be  expected,  that  we  live  and  behave  as  such.  Re- 
raember,  therefore,  the  words  of  St.  Paul,  who  saitb,  "  The 
grace  of  God  that  bringeth  salvation,  hath  appeared  to  all 
njen ;  teaching  us,  that  denying  ungodliness  and  worldly 
lusts,  we  should  live  soberly,  righteously,  and  godly  in 
this  present  world;  looking  for  that  blessed  hope,  and  the 
glorious  appearing  of  the  great  God,*'  even  *'  our  Saviour 
Jesus  Christ :  who  gave  himself  for  us,  that  he  might  re- 
deem us  from  all  iniquity,  and  purify  unto  himself  a  pecu- 
liar people,  zealous  of  good  works."f 

Behold,  in  this,  account  of  the  holy  Apostle,  what  you 
ought  to  be,  in  consequence  of  Christ's  redemption — pure 
in  heart,  denying  ungodliness  and  worldly  lusts — holy  in 
life,  living  soberly,  righteously,  and  godly  in  this  present 
v/orld^ — zealous  of  good  works,  as  the  peculiar  people  of 
God.^ — This  conduct  alone  becomes  the  children  of  God. 
Happy  privilege,  if  you  live  worthy  of  the  family  into 
which  you  are  adopted :  But  dreadful  will  be  their  con- 
demnation, if  the  people  of  God  sell  themselves  to  do  the 
woj  k  of  the  devil ! 

Permit  me  just  to  observe,  that  in  the  language  of  the 
&CYip\uies,  good  rvorkSy  are  works  of  mercy  and  charity 
which  do  good  to  others.  W  hen  these  works  proceed 
from  a  heart  warm  with  the  love  of  God,  and  of  man  for 
God's  sake,  they  are  highly  acceptable  to  him  as  imitations 
of  his  goodness  :  They  are  also  the  best  expressions  of  our 
gratitude  for  the  love  he  hath  shown  to  us.  "  If  God  so 
loved  us/'  saiih  St.  John,  that  he  hath  "  sent  his  Son  to  be 
the  propitiation  for  our  sins;  we  ought  also  to  love  one 
another."t 

Consider  these  things — and  may  God  of  his  mercy  in- 

*  John  i.  12,  13.  t  Tit.  ii.  11—14.  i  1  John  iv.  10,  11. 


The  Exifltaiiori  of  Zacharias.  163 

spiie  your  hearts  with  love  and  |]jratitude  for  all  his  good- 
ness ;  particularly  for  that  instance  of  it  which  we  now 
commemorate  :  May  he  purify  your  hearts  to  serve  him 
in  holiness  and  righteousness  before  him,  all  the  days  of 
your  life ;  make  you  zealbus  in  all  good  works,  to  do  his 
will  in  all  things,  and  confirm  your  faith  and  hope  in  that 
salvation  which  he  hath  wrought  for  you.  Then  will  you 
devoutly  give  praise  and  glory  to  God,  and  joyfully  join  in 
the  song  of  Zacharias,  "  Blessed  be  the  Lord  God  of  Is^ 
rael,  for  he  hath  visited  and  redeemed  his  people  |  and 
hath  raised  up  a  horn  of  salvation  for  us,  in  the  house  of 
his  servant  David," 


DISCOURSE  XII. 

THE  CIRCUMCISION  OF  OUR  LORD,  OR  NEW-YEAR's  DAY. 

Gal.  vi.  15. 

In  Christ  Jesus  neHher  circumcision  availelk  any  thingy  nor 
iincircumcision,  but  a  new  creature. 


In  the  beginning  of  Christianity,  an  unhappy  dispute 
prevailed  belvveen  the  Jewish  and  Gentile  converts,  con- 
cerning the  obligation  of  the  Law  of  Moses.  Though 
many  of  the  former  heartily  received  the  Christian  Reve- 
lation, and  believed  Jesus  to  be  Messiah  whom  their  Pro- 
phets had  foretold  ;  they  yet  retained  the  peculiarities  of 
their  old  religion,  and  strove  hard  to  oblige  the  Gentile 
converts  to  submit  also  to  them,  as  equally  necessary  to 
salvation  with  Christianity  itself.  The  Gentile  Christiang 
lhoug[:t  this  an  intolerable  burden ;  and  could  not  see  the 
necessity  of  their  becoming  Jews,  in  order  to  iheir  being 
Christians.  St.  Paul  became  their  advocate  ;  and  the  dis- 
pute being  referred  to  the  apostles  at  Jerusalem,  was  de- 
termined m  their  favour. 

This  determination  encouraged  the  Gentile  converts  in 
their  opposition  to  .Judaism,  and  confirmed  their  Christian 
liberty  ;  but  it  did  not  entirely  silence  the  Jews,  nor  re- 
move their  prejudices.  They  had  been  long  in  the  habit 
of  considering  themselves  the  favourites  of  heaven,  and 
Lad  no  notion  ot  God's  shewing  mercy  to  the  rest  of  the 
world,  unless  they  were  by  circumcision  incorporated  into 
their  nation,  and  <?ubmilted  to  their  Law.  The  first 
pi  eachers  of  the  gospel  were  Jews,  and  were  also  tainted 
with  the  same  prejudice.  Finding  many  of  their  country- 
mtn  settled  in  the  larger  cities  of  the  Roman  Empire,  they 
first  n»ade  known  to  them  the  glad  tidings  of  salvation 
through  Ctaist;  proclaiming  him  to  be  Messiah,  whom 


1 66  The  Circumcision  of  our  Lord, 

God  had  proniised  to  their  fathers.  By  these  means  the 
first  converts  to  Christianity  were  generally  Jews,  who, 
having  so  fair  an  opportunity  to  propagate  their  own  opin- 
ions and  prejudices,  made  diligent  use  of  it,  to  the  great 
disturbance  of  the  Church. 

This  controversy  seems  to  have  been  the  principal  occa- 
sion of  St.  Paul's  writing  his  Epistles  to  the  Romans  and 
Galatians,  and  of  many  digressions  and  incidental  remarks 
in  his  other  Epistles.  He  warmly  espoused  and  pleaded 
the  cause  of  the  Gentiles ;  proving  by  many  arguments, 
that  .Judaism  was  only  a  temporary  institution,  intended 
by  God  to  prepare  the  Jews,  and,  by  their  means,  the 
rest  of  the  world,  for  the  coming  of  his  Son  :  that  all  the 
institutions  and  ceremonies  of  that  religion  were  only 
types  and  figures  of  what  was  to  be  done  by  Christ,  and 
in  his  Church:  that  these  having  now  been  fulfilled,  the 
Law  of  Moses  had  answered  its  purpose,  and  was  at  art 
end  ;  and  that  there  no  longer  lay  any  obligation  on  Jew 
or  Gentile  to  observe  it. 

In  the  management  of  this  controversy,  St.  Paul  was 
led  to  extol  the  glory,  and  celebrate  the  excellency  of 
the  method  of  Man's  redemption  by  Jesus  Christ ;  and, 
in  comparison  with  it,  to  undervalue  the  Law  of  Moses^ 
Under  the  word  faith^  he  declares  the  Gospel  to  be  suffi- 
cient, without  the  Law,  for  salvation ;  and  under  the 
style  of  the  LarVy  he  asserts  and  proves  the  inefficacy  of 
the  institutions  of  Moses  for  that  purpose. 

From  what  he  hath  said  on  this  subject,  in  his  Epistles 
in  general,  and  particularly  in  that  to  the  Galatians,  it  ap- 
pears that  by  the  ievm^  circumcision  and  uncircumcisio%  he 
frequently  distinguisheth  the  Jewish  nation  or  Church  froni. 
the  Gentile  world.  So  that  the  meaning  of  the  text,  "  In 
Christ  Jesus,  neither  circumcision  availeth  any  thing,  nor 
imcircumcision,  but  a  new  creature,"  is  this;  "with  re- 
spect to  a  man's  becoming  a  Christian,  it  is  a  matter  of  no 
importance  whether  he  be  a  Jew,  or  a  Gentile.  When  a 
Jew  embraceth  Christianity,  his  circumcision  becomes  un- 
circumcision,  and  he  is  no  longer  obliged  to  continue  bis 
observance  of  the  Law  of  Moses.    And  when  a  Gentile  ia 


or  New  Year's  Day.  167 

converted  to  the  Gospel,  there  is  no  necessity  for  him  to 
become  a  Jew,  and  bind  liimself  by  circumcision  to  tiie 
observance  of  that  Law.  The  wall  of  partition  between 
Jews  and  Gentiles  is  broken  down,  and  the  Jewish  oecono- 
my  dissolved.  All  nations,  therefore,  stand  on  equal 
ground  before  God,  in  respect  of  the  means  of  salvation, 
and  are  equally  entitled  to  his  favour.  All  tliat  he  re- 
quires of  men  is  that  new  creature,  or  new  creation,  which 
the  redemption  of  Christ  is  intended  to  produce,  and 
bring  to  maturity  in  them." 

The  imputation  of  vanity  will  not,  I  trust,  lie  against 
me,  if  I  say,  that  many  writers  and  preachers  have  run 
wild  in  explaining  this  phrase,  a  new  creature.  Every  so- 
ber-minded Christian,  however,  must  have  observed  that 
many  of  them  have  lost  both  themselves  and  those  who 
attended  to  them,  by  endeavouring  to  hunt  out  meanings 
from  it,  and  from  similar  expressions  in  Scripture,  which 
they  were  never  intended  to  convey.  It  is  a  misfortune 
that  preachers  attached  to  a  particular  system,  are  apt  to 
bend  and  warp  the  expressions  of  the  Scripture,  to  make 
them  comport  with  their  own  opinions.  Unhappily,  too, 
they  are  sometimes  seized  by  the  lust  of  popularity  ;  and 
then  fall  into  strong  temptations  to  accommodate  their 
discourses  to  the  prevailing  popular  opinion.  Be  this 
opinion  true  or  false,  the  Scripture  is  too  often  interpre- 
ted agreeably  to  it. 

That  there  are  some  things  dark  and  mysterious  in  our 
holy  religion,  no  sensible  Christian  will  deny.  When  in- 
finite wisdom  speaks  to  beings  of  limited  capacities,  ob- 
scurity must  rest  on  those  parts  of  divine  revelation  which 
they  have  not  abilities  to  comprehend.  In  the  Christian 
Revelation,  however,  all  that  relates  to  our  duty  is  so 
plainly  expressed,  that  it  will  always  be  intelligible  to 
common  sense,  if  we  carry  an  honest  heart  and  an  atten- 
tive mind  to  the  study  of  it. 

If  we  compare  the  expression  in  the  text,  a  new  creature, 
with  what  St.  Paul  hath  said  in  other  places,  there  will,  I 
apprehend,  be  no  difficulty  in  assigning  its  true  meaning, 
nor  in  understanding  it,  when  pointed  out.    In  another 


168  The  Circumcision  of  our  Lord, 

part  of  his  Epistle  to  the  Galatians,  he  thus  expresseth 
himself:  "  In  Christ  Jesus  neither  circuiiicision  availf th 
any  thing,  nor  uncircumcision,  but  failh  which  worketh 
hy  lovcJ"^  Writing  to  the  Corinthians,  he  saith,  "  Circum- 
cision is  nothing,  and  uncircumcision  is  nott»inii[;  but  the 
keeping  of  the  commandments  of  G^oc?."t  Compare  these 
passages  with  the  text,  and  it  will  be  evident,  that  the  nejv 
creature,  ?Lnd  faith  which  worketh  hy  love,  and  the  keepins; 
of  the  commandments  of  God,  all  mean  the  same  thiriii.  If, 
then,  w^e  can  ascertain  the  meaning  of  one  of  those  phra- 
ses, w^e  shall  understand  them  all. 

What  the  commandments  of  God  are,  the  Bible  will 
inform  us;  and  we  all  know,  that  by  tepin^  the  com- 
mandments is  meant  observing  and  obeying  them.  Our  Sa- 
Tiour  hath  taught  us,  that  all  the  Law  and  the  Propl  els 
do  depend  on  these  commandments  comprehended  in  the 
love  of  God  and  man.f  This  lets  us  into  the  meaning  of 
the  other  expression  of  the  Apostle,  faith  ivhich  worketh 
hy  love.  In  a  Christian  sense,  faith  means  the  belief  of  the 
Gfospel.  And  if  our  belief  of  the  Gospel  work  in  us  love 
to  God  and  man;  in  other  words,  if  it  produce  in  us  obe- 
dience to  the  commandments  of  God  ;  which,  our  Saviour 
saith,  are  fulfilled  by  loving  the  Lord  our  God  with  all 
our  heart,  and  all  our  soul,  and  all  our  mind ;  and  our 
neighbour  as  ourselves  ;  then  is  accomplished  what  God 
^vould  have  done:  \henew  creature  is  formed  ;  the  new  man, 
which  after  God  is  created  in  righteousness  and  true  holi- 
ness, is  put  on.^  Then  are  we  the  children,  the  beloved, 
the  elect  of  God.  And  it  matters  not  whether  we  are,  by- 
birth,  Jews  or  Greeks,  Barbarian,  Scythian,  bond  or  free. 

Whatever  schemes  of  salvation  people  may  form  for 
themselves  or  adopt  from  others,  they  never  will  find  peace 
of  niind,  except  in  that  faith  and  holiness,  which  are  re- 
quired by  the  Gospel.  They  may  be  enamoured  of  this 
Preacher*  and  of  that  Doctrine ;  they  may  attach  them- 
selves to  this  or  that  Party,  and  suppose  themselves  in  un- 
ion with  the  People  of  God;  they  may  recur  to  the  de- 
crees of  God,  and  bolster  themselves  up  with  a  fond  per- 

*  Gal.  r.6.  f  1  Cor.  vii.  19.  *  Matt.  xxii.  40.  §  Eph.  iv.  24 


or  New  Year's  Day.  169 

suasion  that  tl>ey  were  from  eternity  elected  (o  everlastings 
life;  they  may  look  to  the  imputation  of  Christ's  rif^ht- 
eousness,  and  imagine  that  he  hath  done  all  for  Ihem,  u\ 
suc'li  a  manner  as  to  leave  nothing  for  them  to  do;  they 
may  fancy  themselves  sure  of  salvation,  because  they 
know  the  time  and  manner  of  their  conversion,  and  have 
had  some  indescribable  feelings,  which  have  brought  them 
into  a  stale  of  grace  from  which  they  cannot  finally  fall 
away  :  But  after  all  this,  they  can  give  no  sufficient  evi- 
dence tootfiers;  nor,  on  good  grounds,  satisfy  themselves 
that  they  are  the  children  of  God,  and  liave  put  on  the 
new  man,  if  that  faith  and  holiness  be  wanting,  which  show 
themselves  in  obedience  to  the  commandments  of  God. 

Our  Saviour  makes  a  distinction  between  the  children 
of  this  world,  and  the  children  of  light.  The  same  dis- 
tinction is  kept  constantly  in  view  by  his  Apostles.  The 
children  of  this  world  are  remarked  for  their  attention  to 
the  things  of  the  world,  and  for  their  prudence  in  the  man- 
agement of  them  :  the  children  of  light,  for  their  attention 
to  the  things  of  eternity.  The  former  live  after  the  flesh  ; 
the  latter  after  the  spirit.  The  former  keep  on  the  old 
man,  the  latter  put  on  the  new  man.'^ 

In  the  language  of  Scripture,  the  old  man  signifies  the 
fallen  nature  of  Adam,  with  all  its  evil  tempers  and  pas- 
sions. These  we  inherit  by  our  descent  from  him,  and  not 
by  any  imputation  of  his  sin  to  us  by  God.  They  who 
live  according  to  the  appetites  and  passions  of  this  nature, 
keep  on  the  old  man,  with  which  our  natural  birth  hath,  as 
it  were,  clothed  us.  They  mind  the  things  of  the  flesh, 
and  of  the  world  ;  which  things  are  "  enmity  against  God."t 
They  cannot  please  God ;  but  live  in  sin,  committing  many 
actual  transgressions.J 

By  the  new  man,  or  new  creature,  is  meant  the  holy  na- 
ture of  Christ,  which  is  love  and  obedience  to  God.  This 
nature  we  obtain,  not  by  the  imputation  of  what  Christ 
hath  done  for  us,  but  by  having  iiis  spirit,  and  temper, 
and  disposition  actually  produced  in  us  by  the  Holy  Spir- 

*  Rom.  vi.  6.        Eph.  iv.  22,  24.        Col.  iii.  9,  10,  f  Rora.  viii.  7. 

:t' Office  of  Adult  Baptism.    Rom.  viii.  8. 
TOL.   IJ.  X 


170  The  Circumcision  of  otir  Lord, 

it  of  God:  Therefore  said  St.  Paul,  "  If  anj'  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his  :"  And  also, 
"  As  many  as  are  led  by  the  Spirit  of  God,  they  are  the 
sons  of  God.""^  For  this  reason,  they  who  believe  the  Gos- 
pel, so  as  to  be  convinced  of  the  fatal  tendency  of  the 
natural  appetites  and  passions  which  lead  to  sin  ajjj.inst 
God  ;  and  do  renounce  and  deny  them,  and  are  no  lonji^er 
governed  by  them,  are  said  to  have  p'U  off  the  old  man 
with  his  corrupt  deeds.  And  they  who,  beinfij  convinced 
of  the  blessed  effect  of  obeyinor  God  in  all  things,  do  man- 
ifest in  tiieir  lives,  the  same  spirit,  and  temper,  and  dispo- 
sition which  appeared  in  Christ,  copying  the  example  of 
his  holy  life,  are  said  to  have  "  put  on  the  new  man,  which 
after"  the  image  of  "  God  is  created  in  righteousness  and 
true  holiness,"t  They,  in  truth,  become  new  creatures; 
they  acquire  a  new  heart,  new  tempers,  new  desires,  a 
new  nature  ;  "  old  things  are  past  away;  behold,  all  things 
are  become  new."{  Then  are  they  partakers  of  Christ's 
righteousness,  not  by  an  arbitrary  imputation  of  it  to  them, 
which,  was  it  possible,  could  do  them  no  good  ;  but,  as  I 
said  before,  by  being  born  of  his  nature  :  that  is,  by  having 
his  spirit  and  temper  produced,  and  living  in  them.  This 
nature  will  grow  and  increase  in  them,  in  the  same  degree 
they  attend  to  it,  and  comply  with  its  holy  suggestions, 
till  they  come  to  the  stature  of  perfect  men  in  Ciirist  .Ic'- 
sus,  and  are  "  made  meet  to  be  partakers  of  the  inheri- 
tance of  the  saints  in  light"— being  "  delivered  from  the 
power  of  darkness,  and  translated  into  the  kingdom  of  the 
Son  of  God's  love  ;  in  whom  they  have  redemption  thro' 
his  blood,  even  the  forgiveness  of  sins"J 

This  is  the  end  and  design  of  the  redemption  of  Christ, 
and  of  that  holy  religion,  to  the  profession  of  which  we 
are  called  by  the  mercy  of  God.  Christ  hath  made  known 
to  us  the  way,  and  furnished  the  means  by  which  this  new- 
birth  is  produced,  the  new  creature  formed,  and  kept 
alive,  and  increasing  in  us ;  namely,  the  operation  of  his 
own  most  blessed  Spirit,  and  the  practice  of  all  holiness 
and  righteousness  of   life.    To  this  end,  he  requires  that 

*  RojTi.  viil  9.      t  ^^P^-  i^'-  24      t  2  Cor.  y.  17.      §  Col.  i.  12,  13,  14. 


or  New  Year's  Day,  171 

we  repent  of  all  past  sin,  so  as  no  longer  to  live  in  it; 
that  we  believe  his  Gospel  and  rely  on  his  atonement  for 
the  forgiveness  of  our  sins ;  that  we  cojne  into  his  Church 
by  Baptism;  profess  our  faith  and  trust  in  him;  renounce 
his  enemies,  the  world,  the  fl<  sh,  and  the  devil,  and  no 
longer  take  part  witfi  them  ;  but,  on  the  contrary,  engage 
to  keep  all  the  commanduients  of  God,  to  the  end  of  our 
lives  ;  that  we  actually  do,  in  consequence  of  tliis  our 
faith  and  profession,  deny  and  keep  under  tiie  evil  appe- 
tites and  passions  of  the  body  and  mind,  withdraw  our  af- 
fections from  the  world,  and  look  to  our  heavenly  coun- 
try for  that  happiness  which  our  nature  so  ardently  de- 
sires ;  live  in  faithful  obedience  to  the  will  of  God,  and 
devoutly  comply  with  all  the  institutions  ordained  in  his 
Cfjurch.  These  institutions  are  to  us  means  of  grace  and 
holy  living,  intended  to  strengthen  our  failh,  enliven  our 
hope,  support  our  weakness,  and  assure  us  of  the  mercy 
of  God;  to  be  pledges  of  his  love  and  goodness  to  us,  of 
the  forgiveness  of  our  sins,  of  acceptance  with  him  through 
the  Redeemer,  and  of  eternal  life  in  heaven. 

All  this  was  typified  by  the  rites  and  ceremonies  of  the 
Jews'  religion.  That  we,  who  are  descended  from  the 
race  of  the  Gentiles,  are  exempt  from  the  burden  of  that 
religion,  is  a  happiness  for  which  we  ought  ever  to  bless 
God.  But  the  spiritual,  or  moral  meaning  of  their  Law, 
and  particularly  of  Circumcision,  the  sacrament  of  initia- 
tion into  the  covenant  made  with  Abraham,  we  are  as 
much  obliged  to  regard  as  the  Jews  were.  The  external 
circumcision  of  the  flesh  gave  all  those  who  submitted  to 
it,  a  right  to  all  the  civil  and  religious  privileges  of  their 
nation.  But  it  will  be  evident  to  a  careful  reader  of  the 
Bible,  that  something  more  than  a  compliance  with  the 
external  rite  was  necessary  to  recommend  even  the  Jews 
to  the  favour  of  God. 

The  external  circumcision  was  a  sign  and  evidence  of 
the  covenant  made  with  Abraham.  But  that  it  had  an  in- 
ward and  spiritual  meaning,  which  looked  beyond  the  le- 
gal ordinances  of  the  Jews,  even  to  the  eternal  and  immu- 
table Law  of  righteousness,  will  appear  from  the  three 
following  particulars. 


172  The  Circumcision  of  our  Lardy 

1.  Circumcision  implied  a  ready  disposition  to  learn  and 
obey  the  will  of  God.  This,  indeed,  is  the  sjreat  lesson 
which  God  hath  ever  endeavoured  to  leach  mankind.  It 
was  what  he  required  of  Adam  and  of  the  Jews,  and  what 
he  now  requires  of  Christians.  "  Circumcise  the  foreskin 
of  your  hearts,"  said  Moses  to  the  Israelites,  *'  and  be  no 
more  stiff-necked."^  To  be  stiff-necked  is  to  be  rebellious 
and  disobedient  to  the  will  of  God.  St.  Stephen  reproach- 
eth  the  Jews  with  being  "  uncircumcised  in  heart  and  ears," 
because  they  "  always  resisted  the  Holy  Ghost;"  and  had 
then  just  given  an  eminent  instance  of  their  perverseness, 
in  their  bitter  and  incurable  opposition  to  the  will  of  God 
made  known  by  his  Son. 

Look  now  into  the  Law  of  the  Gospel,  and  yon  will  see 
how  strongly  this  duty  is  enjoined  on  Christians  by  Christ 
himself:  "  Not  every  one  that  saith  unto  me,  Lord,  Lord, 
shall  enter  into  the  kingdom  of  heaven  ;  but  he  thatdoeth 
the  will  of  my  Father  which  is  in  heaven." 

2.  The  spiritual  meaning  of  circumcision  required  the 
withdrawing  of  the  aflfections  from  the  world,  and  placing 
them  on  God.  This  also  we  learn  from  Moses,  who,  to 
encourage  the  Israelites  to  repentance,  makes  them  this 
promise  :  "  The  Lord  thy  God  will  circumcise  thine  heart, 
to  love  the  Lord  thy  God,  with  all  thine  heart,  and  with 
all  thy  soul."t 

Look  again  into  the  Law  of  the  Gospel,  and  you  will 
find  Christ  declaring  the  first  and  great  commandment  to 
be,  *'  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  strength,  and  with 
all  thy  mind." 

3.  The  spirit  of  circumcision  implied  a  strict  guard  over 
the  sensual  appetites.  This  appears  from  the  prophet  Jer- 
emiah, who  exhorting  the  .Tews  to  repentance,  addressed 
them  in  these  words  :  "  Circumcise  yourselves  to  the  Lord, 
and  take  av^y  the  foreskin  of  your  hearts,  ye  men  of  Ju- 
dah  and  inhabitants  of  Jerusalem  ;  lest  my  fury  come  forth 
like  fire,  and  burn  that  none  can  quench  it,  because  of 
the  evil  of  your  doings."J     Here  the  foreskin  of  their 

*  Deut  X.  16.  t  XXX.  6,  ^  Jerem.  iv.  4. 


or  New  Yea fs  Bay.  173 

liearls  wlilcli  Ihey  were  to  take  away,  is  inteipreted  to 
mean  the  evil  of  their  doint^s  ;  and  the  evil  of  their  doings 
is  described  in  the  next  chapter ;  "  They  committed  adul- 
tery, and  assembled  themselves  by  troops  in  the  harlot's 
houses.  They  were  as  fed  horses  in  the  morning-  every 
one  neighed  af(er  his  neighbour's  wife."^  It  is  indeed 
obvious,  that  the  restraining  lascivious  desires  is  more  than 
intimated  in  the  rite,  and  is  the  first  thought  that  presents 
itself  about  it. 

Attend  now  to  the  writings  of  the  author  of  the  \e\U 
and  you  will  find  him  exhorting  Christians  in  these  words: 
"  JNIortify  your  members  which  are  upon  the  earth,  forni- 
cation, lincleanness,  inordinate  afTection,  evil  concupis- 
cence, and  covetousness,  which  is  idolatry  ;  for  which 
things  sake  the  wrath  of  God  cometh  on  .the  children  of 
disobedience."t  In  another  place,  he  gives  this  caution, 
*'  If  ye  live  after  the  flesh,  ye  shall  die  :  But  if  ye  through 
the  Spirit  do  mortify  the  deeds  of  the  body,  ye  shall  live."J 

If,  therefore,  the  Jew  was  obliged  to  love  and  o bey- 
God,  to  be  chaste,  and  pure,  and  holy,  that  he  might  ful- 
fil the  spiritual  meaning  of  the  Law  ;  how  strong  must  be 
the  obligation  on  Christians,  that  they  may  fulfil  the  Law 
of  the  Gospel  1 

The  blessed  Redeemer,  who  loved  us  even  to  death, 
hath  expressed  himself  on  the  duty  of  self-denial  in  terms 
>vhich  ought  to  make  the  deepest  impression  on  us.  Hav- 
ing sharply  rebuked  Peter  for  regarding  the  things  of  men ; 
the  honour,  power,  and  happiness  of  the  world,  more 
than  the  things  of  God  ;  he  addressed  his  disciples,  and 
all  who  were  with  him,  in  these  memorable  words:  "  If 
any  man  will  come  after  me,  let  him  deny  himself,  and 
take  up  his  cross  and  follow  me."  On  another  occasion, 
he  said,  "  He  that  taketh  not  his  cross,  and  folio  wet  h  af- 
ter me,  is  not  worthy  of  me."  The  reason  with  which  he 
supports  this  observation  is  drawn  from  a  principle  which 
seldom  fails  to  influence  men  in  the  strongest  manner — the 
natural  love  of  life  and  happiness.  "  Whosoever  will  save 
his  life,"  by  renouncing  me,  and  departing  from  the  puri- 

*  Jerem.  v.  f,  8.  f  Col.  iii.  5.  6.  *  Rom.  viii.  13. 


1 74  The  Circumcision  of  our  Lord, 

iy  and  holiness  of  the  gospel,  that  he  may  consult  his  own 
ease  and  worldly  prosperity,  will  find  himself  miserably 
mistaken  ;  he  "  shall  lose  it;''  he  shall  forfeit  that  life  and 
happiness  which  is  principally  worth  reojarding.  Bat, 
"  whosoever  will  lose  his  life;"  is  willing  to  forego  the 
happiness  of  the  world,  and  even  to  part  with  his  present 
life,  "  for  my  sake,  shall  find  it ;"  shall  obtain  life  and 
happiness  eternal. 

Though,  therefore,  the  mortification  of  the  inordinate 
passions  and  appetites,  and  the  renouncing  of  that  happi- 
ness which  arises  from  sensual  indulgence,  may  be  a  pain- 
ful task ;  more  so  than  the  external  circumcision  of  the 
flesh ;  yet,  unless  it  be  done,  that  soul  shall  be  cut  off  from 
the  kingdom  of  heaven. 

The  Church  supposeth  this  duty  to  be  absolutely  neces- 
sary to  the  Christian  life  ;  and,  therefore,  when  we  declare 
our  faith  in  the  Holy  Trinity  at  our  Baptism,  and  take  on 
us  the  profession  of  Christ's  religion  ;  she  obliges  us  to 
renounce  the  devil,  the  world,  and  the  flesh  ;  and  to  pro- 
mise that  we  will  not  follow,  nor  be  led  by  them.  She 
also  directs  us  to  "  remember  always,  that  Baptism  doth 
represent  unto  us  our  profession,  which  is  to  follow  the 
example  of  our  Saviour  Christ,  and  to  be  made  like  unto 
him ;  that  as  he  died  and  rose  again  for  us,  so  should  we 
who  are  baptised,  die  from  sin  and  rise  again  unto  right- 
eousness, continually  mortifying  all  our  evil  and  corrupt 
affections,  and  daily  proceeding  in  all  virtue  and  godliness 
of  living." 

If  what  hath  been  said  serves,  in  any  degree,  to  imr 
press  on  you  the  necessity  of  that  spiritual  circumcision, 
or  change  of  heart  and  life  which  is  meant  by  the  new  crea- 
ture; and  to  enforce  the  obligations  you  are  under  to  learn 
and  obey  the  will  of  God,  to  love  him  with  your  whole 
heart,  to  deny  your  sensual  appetites,  by  a  total  abstinence 
from  forbidden  pleasures;  what  more  proper  time  can  there 
be  to  begin  to  acquire,  or  to  cherish  and  perfect  those  good 
dispositions,  than  this  Day,  when  Christ  began  to  fulfil  the 
Law,  to  bear  our  sins  in  his  own  body,  and  shed  his  blood 
for  us  ?     He  was  circumcised,  and  became  obedient  to  the 


or  New  Year's  Day.  175 

f  Law,  not  for  his  own  sake,  but  for  ours ;  that  he  mi^ht 
fulfil  all  riojhleousness,  and  by  obeying  perfectly  the  law 
of  unpinning  obedience,  mi^ht  abolish  and  take  it  away, 
and  place  us  under  the  mild  law  of  the  Gospel ;  by  which 
our  penitence,  and  faithful,  though  imperfect  obedience, 
is  accepted  by  God  through  him. 

There  is  also  another  reason  why  we  should  at  this  time 
begin,  if  we  have  not  already  begun  (his  good  work.  This 
Day  opens  a  new  scene  ;  it  is  to  us  the  beginning  of  a  New- 
Year  ;  and  I  pray  God  it  may  be  a  prosperous  and  happy 
one:  Most  happy  indeed  vili  it  be,  if  it  prove  to  you  the 
occasion  of  prudent  reflection  and  sincere  repentance,  the 
beginning  of  a  new  and  holy  life. 

Let  us,  then,  suspend  the  joy  and  mirth  of  this  cheerful 
season,  and  turn  our  thoughts  on  the  past  year.  The  past 
year!  and  where  is  it  ?  It  is  gone,  irrecoverably  gone  ; 
gone  to  be  an  evidence  in  your  favour,  or  a  witness  against 
you  with  God,  according  as  you  have  employed  it  in  his 
service,  or  in  the  service  of  the  world  and  its  vanities. 
Let  every  one  ask  himself  this  important  question  ;  How 
have  I  employed  the  past  year  ?  and  let  conscience  an- 
swer. If  that  acquit  you,  and  testify  for  you,  "  that  in 
simplicity  and  godly  sincerity,  not  with  fleshly  wisdom, 
but  by  the  grace  of  God,  you  have  had  your  conversa- 
tion in  the  world  ;"  then  may  you  have  "  confidence  to- 
wards God."  But,  should  your  conscience  condemn  you  ; 
remember,  "God  is  greater  than  your  conscience,  and 
knoweth  all  things," 

Be  not  deceived  ;  nor  think,  because  you  see  the  same 
seasons  return,  and  the  sun  in  the  same  point  of  the  hea- 
vens now,  that  he  was  in  twelve  months  ago,  that  you  al- 
so are  in  the  same  slate  you  then  were  in  :  very  far  other- 
wise. God  hath  intrusted  you  with  another  year ;  that 
year  is  past  and  gone.  You  have,  therefore,  a  year  more 
to  account  for,  than  you  had  a  twelvemonth  ago  ;  and  you 
are  a  year  nearer  making  your  account,  than  you  then 
were. 

Recollect  how  many  within  the  narrow  circle  of  your 
acquaintance,  who  were  perhaps  as  gay,  and  as  vain  in 


176  The  Circumcision  of  our  Lord^ 

the  expectation  of  living  many  years,  as  you  can  be,  liave 
been  called  out  of  the  world  in  (he  course  oft  he  past  year. 
Some  of  them  were  your  t^qlials  in  liealth  and  slrem^i^th.. 
They  were  not  ^11  old  or  sickly.  Why  tlien  were  they 
taken,  and  you  left?  Let  this  reflection  in^^truct  you  in 
the  value  of  your  time,  and  convince  you  how  lilth^  you 
ought  to  depend  on  finishing  the  year  you  have  now  be- 
gun. Frail  and  uncertain  is  human  life.  Constantly  ex- 
posed to  accidents,  and  sickness,  no  one  can  assure  him- 
self that  he  shall  live  to  see  another  New  Year's  day. 
Make  this,  then,  a  New  Year  in  the  Christian  sense  of  that 
word,  by  becoming  new  creatures  ;  by  putting  on  the  new 
man,  which  after  God,  is  created  in  righteousnes  and  true 
holiness. 

If  you  were  certain,  or  was  it  only  very  probable,  that 
the  year  you  have  now  begun,  would  be  your  last ;  how 
would  you  pass  it  ?  Certainly  not  in  the  vanities  of  the 
world,  nor  in  the  lusts  of  the  flesh,  nor  in  the  works  of 
darkness ;  but  in  the  service  of  God.  You  owe  this  to 
the  mercy  of  God,  wlio  hath  manifested  his  patience  and 
long-suffering  in  yQur  preservation  ;  and  who  hath,  there- 
fore, a  right  to  the  service  of  your  future  years.  You 
also  owe  this  to  yourselves;  because  otherwise  you  will 
lose  your  heavenly  inheritance,  and  "  treasure  up  to  your- 
selves w^rath  against  the  day  of  wrath,  and  revelation  of 
the  righteous  judgment  of  God;  who  will  render  to  every 
man  according  to  his  deeds." 

Permit  me,  then,  to  address  you  in  the  words  of  St.  Pe- 
ter: "  Let  the  time  past  of  your  lives  suffice  you  to  have 
wrought  the  will  of  the  Gentiles;  when  ye  walked  in  las- 
civiousness,  lusts,  excess  of  wine,  revellings,  banquetings," 
and  such  like.  Let  the  time  past  suffice  you  to  have  lived 
in  worldly  vanities  and  anxious  cares,  in  strife  or  envy,  in 
pride  or  vainglory,  in  deceit  or  hypocrisy,  in  profaneness 
or  carelessness  of  religion  and  eternity  :  And,  for  the 
time  to  come,  which  God  grant  may  be  long  and  happy, 
let  it  be  so  employed,  that  it  may  not  rise  up  in  judgment 
against  you,  but  may  increase  your  joy  and  blessedness 
in  the  kingdom  of  God. 


or  New  Year's  Day, 


177 


Mdy  God,  tliQ  Father  of  our  Lord  Jesus  Christ,  so  teach 
us  to  number  our  days  that  we  may  apply  our  hearts  unto 
wisdom — To  that  wisdom  which  is  from  above,  and  which 
seekeih  the  things  which  are  above;  which  will  make  us 
wise  unto  salvation ;  which  will  endure,  when  days,  and 
weeks,  and  months,  and  years  are  gone ;  when  time  itself 
shall  be  no  more :  That  wisdom  which  will  dispose  us  fer- 
vently to  seek,  and  instruct  us  effectually  to  obtain,  that 
eternal,  incorruptible  inheritance  reserved  in  heaven  for 
all  the  faithful  servants  of  God :  To  him  be  glory  through 
Jesus  Christ  our  Lord.    Amen. 


VOL.  II, 


DISCOURSE  XIIL 

DELIVERANCE  FROM  SIN  THE  DESIGN  OF  CHRIST's 

COMING. 


1  John  iii.  8. 

He  that  committeth  sin  is  of  the  devil ;  Jor  the  devil  sinneth 
from  the  beginning.  For  this  purpose  the  Son  of  God 
7vas  manifestedy  that  he  might  destroy  the  works  of  the 
devil. 


T 


O  come  at  the  full  meaning  of  the  text,  it  will  be  ne- 
cessary to  ascertain  the  sense  of  the  several  phrases  used 
in  it,  viz. 

I.  What  is  meant,  in  the  sense  of  the  apostle,  by  com- 
mitting sin, 

XL  What  he  means  by  such  a  person's  being  of  the  devil, 
who  sinneth  from  the  beginning. 

III.  What  is  intended  by  the  manifestation  of  the  Son  of 
God.    And, 

IV.  What  is  meant  by  destroying  the  works  of  the  devil. 
I.  What  the  apostle  means  by  committing  sin  was  the 

first  thing  proposed  for  our  inquiry.  This  is  the  more  ne- 
cessary to  be  ascertained,  because  he  useth  the  phrases 
to  sin,  and  to  commit  sin,  in  a  peculiar  sense — to  denote 
not  a  single  act,  but  the  habit  of  sin ;  and  not  the  habits 
of  what  are  commonly  called  sins  of  infirmity^  arising 
from  the  unavoidable  weaknesses  of  nature,  but  the  habits 
of  wilful,  deliberate  sins.  That  this  is  the  meaning  of  the 
phrase,  he  that  committeth  sin,  will  appear  from  the  sense 
in  which  our  Saviour  useth  it:  "  Whosoever  committeth 
sin  is  the  servant  of  sin.*'=*  Compare  this  with  what  St. 
Paul  hath  said  on  the  subject;  "Let  not  sin,  therefore, 
t-eign  in  your  mortal  body,  that  ye  should  obey  it  in  the 

*  John  viii.  Si. 


180  Deliverance  fiom  Sin 

lusts  thereof," — "  Sin  shall  not  have  dominion  over  you,*'— 
"  To  whom  ye  yield  yourselves  servants  to  obey,  his  ser- 
vants ye  are  to  whom  ye  obey,  whether  oif  sin  unto  death, 
or  of  obedience  unto  righteousness."*  To  be  the  servants 
of  sin,  therefore,  is  to  live  under  its  dominion,  to  have  it 
reign  over  us,  to  obey  it  even  in  its  lust,  that  is,  whenever 
the  temptation  to  it  assaults  us.  Now,  to  commit  sin,  and 
to  be  the  servant  of  sin^  are  used  by  Christ  as  equivalent 
phrases. 

In  the  servitude  of  sin  there  are  evidently  two  degrees. 
One,  when  a  man  is  in  such  subjection  to  some  particular 
sin,  that  he  commits  it  habitually,  whenever  its  lust  as- 
saults him ;  even  against  the  sense  of  his  mind  and  con- 
science, the  light  of  his  reason,  and  against  his  better  re- 
solution. But  wanting  strength  to  overcome  it,  he  falls 
into  it  on  every  temptation,  and  is  properly  its  servant. 
He  is  overcome  and  brought  in  bondage  by  it.  It  com- 
pels him  to  do  the  evil  which  he  would  not.  It  has  him 
under  its  dominion  and  reigns  over  him. 

The  other  degree  of  servitude  to  sin  arises  from  the  long 
continued  practice  of  it.  If  a  man  habituate  himself  to 
act  against  the  dictates  of  his  conscience,  the  sense  of  his 
duty,  and  his  own  resolutions  to  do  better;  they  will  all 
at  last  cease  to  check  him.  He  will  feel  no  admonitions 
of  conscience,  no  reluctance  of  mind  or  will :  All  sense 
of  the  shame  of  men,  all  regard  to  the  fear  of  God  will 
be  lost.  Dreadful  is  this  state !  properly  called  the  repro- 
bate mind;  because,  being  pekst  feeling,  such  persons  give 
themselves  over,  to  work  all  iniquity  with  greediness. 

In  one  or  other  of  these  states,  the  common  drunkard, 
the  profane  swearer,  the  lascivious  debauchee,  the  rapa- 
cious usurer,  the  fraudulent  dealer,  the  cruel  oppressor, 
and  covetous  worldling  seem  to  live.  God  give  them  re- 
pentance and  a  better  mind! 

If  we  understand  the  expression,  he  that  commitieth  sin, 
to  mean,  as  hath  been  explained,  not  any  single  act  of  sin, 
nor  those  deviations  from  duty  which  happen  through 
weakness  of  nature ;  but  a  course  of  sinning,  living  habit- 

*  Bom.  vi.  12,  14,  16. 


the  Design  of  ChrisVs  coming.  181 

iially  in  a  state  which  God  hath  forbidden ;  it  will  afford 
an  easy  solution  of  a  difficulty  in  this  Epistle,  wliich  does 
not  seem  capable  of  being  solved  on  any  other  ground. 
The  Apostle  saith,  "  Whosoever  is  born  of  God  doth 
not  commit  sin  ;  for  his  seed  reraaineth  in  him  :  and  he 
cannot  sin,  because  he  is  born  of  God." 

Some  idle,  and  some  dangerous  interpretations  have 
been  given  of  this  text :  I  shall  mention  such  of  thern  as 
occur  to  me.  One  interpretation  is,  that  he  who  is  born 
of  God  ought  not  to  sin  ;  it  would  be  very  absurd  in  him 
to  do  so.  This  we  know  :  We  know  also,  that  too  many 
who  profess  Christ's  religion  live  habitually  in  this  absurd 
and  reproachful  state.  But  the  Apostle  speaketh  of  what 
the  man  who  commits  sin  does  do,  and  not  of  what  he 
ought  not  to  do.  Another  interpretation  refers  freedom 
from  sin  to  the  future  life  ;  assigning  it  as  a  reason,  that 
we  are  not  perfectly  born  of  God  till  the  resurrection, 
which  is  by  Christ  called  the  regeneration.*'  But  it  is  evi- 
dent the  Apostle  doth  not  speak  of  committing  sin,  or 
of  freedom  from  sin  in  the  next  life,  but  in  the  present. 
A  third  interpretation  is,  that  he  who  is  born  of  God  sin- 
neth  not  while  he  continueth  a  child  of  God  ;  because  if 
he  sin,  he  ceaseth  to  be  a  child  of  God.  If  there  be  any 
sense  in  this  interpretation,  it  directly  contradicts  what 
the  Apostle  saith  in  this  very  Epistle ;  '*  My  little  children 
these  things  write  I  unto  you,  that  ye  sin  not :  And  if  any 
man  sin,  we  have  an  advocate  with  the  Father,  .Tesus 
Christ  the  righteous,"t  plainly  admitting  that  they  were 
liable  to  sin,  and  directing  them  to  the  atonement  and  in- 
tercession of  Christ  for  its  remission,  when  they  were  so 
unhappy  as  to  fall  into  it.  The  exposition  of  Tertullian, 
that  a  child  of  God  cannot  fall  into  any  great  and  delib- 
erate crime,  is,  I  suppose,  false  in  fact,  as  will  appear  un- 
der the  next  inquiry.  The  exposition  of  St.  Bernard, 
who  is  followed  by  the  Calvinists,  is,  that  a  child  of  God 
sinneth  not,  because,  though  he  should  do  what  would  be 
sin  in  others,  God,  who  seeth  no  sin  in  his  elect  for  whom 
Christ  died,  will  not  impute  it  to  him.     Jf  the  other  inter- 

*  Matt.  XX.  28.  t  1  John  li,  1. 


1 82  Deliverance  from  Sin 

pretations  were  weak,  this  is  wicked.  It  amounts  to  a  full 
permission  to  sin  through  a  man's  whole  life  time,  and  yet 
God  shall  take  no  notice  of  it ;  whereas  the  text  saithj 
"  He  that  committeth  siq,"  that  is,  lives  in  it,  "  is  of  the 
devil."  Far  worse  is  this  doctrine  than  the  Pope's  indul- 
gence :  That,  at  the  worst,  only  dispenses  with  sinning  by 
ihe  month  or  year ;  but  here  is  a  plenary  indulgence  from 
God  himself,  for  a  man  to  sin  through  his  whole  life,  and 
yet  be  God's  elect,  his  dear  and  beloved  child.  The  last 
interpretation  which  I  have  seen  is,  that  he  who  is  born  of 
God  sinneth  not  willingly,  not  without  great  reluctance 
and  striving  against  it.  But  this  cannot  be  the  meaning  of 
the  Apostle,  because  it  ascribes  to  the  child  of  God,  the 
very  character  of  the  servant  of  sin.  There  can  be  no 
lower  degree  of  slavery  than  to  be  obliged  to  act  against 
our  own  mind  and  conscience  ;  and  the  greater  the  reluc- 
tance is  with  which  w^e  do  so,  the* greater  and  heavier  is 
our  bondage. 

To  be  born  of  God,  and  to  be  the  child  of  God,  are  sy- 
nonymous expressions.  The  child  of  God  doth  not  com- 
mit sin,  in  this  sense — He  doth  not  allow  himself  in  any 
known  sin;  conf?equently  he  cannot  live  in  any  habit  of . 
sin.  He  may  fall  through  human  infirmity,  through  vio-* 
lent  and  sudden  temptation,  which  allows  no  time  for  re- 
flection ;  but  he  will  not,  he  cannot  continue  in  it.  The 
fixed  purpose  of  his  heart,  the  habit  of  his  life,  is  perfect' 
obedience  to  God  :  When,  therefore,  it  is  his  unhappiriess 
to  offend,  he  turns  from  his  offence  with  detestation,  and 
with  penitence  hastens  back  to  the  stated  purpose  of  his 
heart,  obedience  to  the  commandments  of  God. 

The  reason  assigned  by  the  Apostle,  why  he  who  is  born 
of  God  cannot  sin,  that  is,  cannot  continue  or  live  in  sin,  is, 
because  his  seed,  the  Holy  Spirit  of  God  by  which  he  is 
begotten  and  born  to  this  holy  and  Christian  life,  remaineth 
in  him,  influencing  his  conscience,  mind,  and  will,  by  his 
divine  energy,  to  turn  from  and  abhor  every  thing  that  is 
contrary  to  the  will  of  God,  and  to  do  every  thing  which 
he  requires. 

II.    I  come  now  to  the  second  consideration,  namely. 


the  Design  of  Christ's  coming.  1 83 

to  inquire  what  is  meant  by  the  Apostle,  when  he  saith, 
"  He  that  committeth  sin  is  of  the  devil ;  for  the  devil  sin- 
neth  from  the  beginning." 

The  meaning  of  the  expression,  "  the  devil  sinneth 
from  the  beginning,"  is,  that  he  began  to  sin  soon  after 
his  creation,  and  hath  continued  to  sin  ever  since.  They, 
therefore,  who  live  in  a  course  of  sin  are  of  him,  because 
they  imitate  him ;  continuing  to  sin  as  he  doth ;  persist  in 
it  in  imitation  of  him;  and  thereby  keep  up  that  rebellion 
against  God  which  he  first  began,  and  still  continues;  into 
which  he  first  tempted  Adam,  and  even  now  tempts  his 
descendants.  They,  therefore,  who  live  in  habits  of  wil- 
ful sin,  are  "  of  the  devil,"  his  children :  They  manifest 
the  same  opposition  to  God,  and  are  of  the  same  temper 
and  disposition  with  him. 

They  are  not,  therefore,  what  are  called  sins  of  infinn- 
ity  which  make  a  person  a  child  of  the  devil ;  nor  is  it  any 
single  act  of  deliberate  sin,  unless  it  be  that  sin  against  the 
Holy  Ghost,  which  our  Saviour  saith  shall  not  be  forgiv- 
en, either  in  this  world  or  the  world  to  come.  Not  sins  of 
infirmity  ;  for  into  such  sins  Christ's  Apostles  fell  more 
than  once  :  Witness  their  ambitious  contention,  who  should 
be  the  greatest  in  his  kingdom :  witness  also  their  forsak- 
ing him  in  the  hour  of  his  distress  when  he  was  betrayed 
into  the  hands  of  his  enemies ;  witness  Peter's  regarding 
the  things  that  are  of  men,  more  than  the  things  that  are 
of  God;  and  Thomas's  doubting  of  his  resurrection  after 
sufficient  evidence  of  the  fact  had  been  given  him ;  wit- 
ness likewise  the  angry  contention  between  Paul  and  Bar- 
nabas about  their  companion  Mark.  These  things  ought 
not  to  have  been.  They  were  not  only  wrong  in  them- 
selves and  in  their  consequences,  but  they  proceeded  from 
the  evil  root  which  sin  hath  planted  in  human  nature,  and 
which  is  the  cause  of  human  infirmity.  Yet  surely  the 
Apostles  did  not  thereby  become  the  children  of  the  dev- 
il, nor  lose  the  favour  of  God. 

Nor  is  it  one  single  act  of  deliberate  sin  which  will  make 
a  person  the  child  of  the  devil,  unless  it  be  followed  by 
impenitency  and  hardness  of  heart.    Into  such  sins  botli 


184  Deliverance  from  Sin 

David  and  St.  Peter  fell ;  the  former  in  the  matter  of  Uri- 
ah ;  the  latter  in  the  denial  of  his  Lord.  In  these  instan- 
ces they  sinned  greatly  and  deliberately  ;  but  they  contin- 
ued not  in  their  sin  ;  therefore  they  were  not  of  the  devil, 
but  remained  the  children,  though  the  undutiful  and  diso- 
bedient children  of  God,  till  they  were  restored  to  the  full 
enjoyment  of  his  favour  by  their  deep  and  bitter  repen- 
tance. The  seed  of  the  Father,  the  Holy  Spirit,  the  prin- 
ciple of  filial  reverence,  remained  in  them  so  that  they 
could  not  continue  in  their  sin ;  but  the  message  of  the 
Prophet  brought  the  one,  and  the  reproving  look  of  the 
holy  Jesus  the  other,  to  a  full  sense  of  the  great  evil  they 
had  committed,  to  true  compunction  of  heart  for  it,  and 
to  greater  watchfulness  and  care  in  the  future  conduct  of 
their  lives.  Had  they  continued  in  their  sin,  and  remain- 
ed impenitent  under  the  admonitions  they  received,  their 
case  would  have  been  very  different,  and  we  should  have 
lamented  them  as  reprobates,  instead  of  rejoicing  in  them 
as  instances  of  the  efficacy  of  true  and  unfeigned  repen- 
tance. 

Blessed  be  the  holy  name  of  our  God,  that,  through 
the  Mediator,  he  hath  made  it  possible  for  his  justice  to 
accept  of  repentance  instead  of  innocence;  to  overlook 
the  deviations  from  strict  {\niy  which  arise  from  weakness 
of  nature;  to  pardon  the  defiects  of  our  best  obedience; 
and  to  regard  the  uprightness  of  our  intentions  and  en- 
deavours to  do  his  will.  Thanksgiving  and  praise  be  as- 
cribed to  the  holy  Jesus,  the  adorable  Son  of  God,  that 
he  hath  wrought  so  great  salvation  for  us  :  and  glory  be  to 
the  Holy  Ghost,  the  blessed  Spirit  of  God,  that  he  conde- 
scendeth  to  regenerate  our  natures,  to  dwell  in  us,  to  sanc- 
tify our  persons,  to  preserve  us  in  the  way  of  holiness 
which  leadeth  unto  life  eternal. 

Prudence,  as  well  as  Christian  duty,  will  oblige  us  to 
beware  of  presumption  in  this  matter.  Deliberately  to 
sin,  because  God  will  accept  of  repentance,  is  to  abuse, 
not  to  comply  with  his  mercy.  Repentance  is  bis  gift : 
Are  we  sure  he  will  bestow  it  on  the  presumptuous  offen- 
der ?  on  him  who  sins,  that  grace  may  abound  in  the  for- 


the  Design  of  Christ's  Coming.  185 

fijiveness  of  it  ?  Rather  fear  God,  because  of  his  mercy  ; 
because  there  is  forgiveness  with  him  ;  because  he  is  not 
extreme  to  mark  what  is  done  amiss.^  Remember,  that 
you  cannot  repent  and  forsake  sin  of  your  own  strength ; 
nor  command  your  own  will  to  do  good.  "  Work  out, 
therefore,  your  own  salvation  with  fear  and  trembling: 
for  it  is  God  which  worketh  in  you,  both  to  will  and  to 
do,  of  his  own  good  pleasure."! 

III.  Let  us  now  attend  to  the  third  thing  proposed  from 
the  text,  namely,  to  inquire  what  is  meant  by  the  manifes- 
tation of  the  Son  of  God, 

By  this  phrase,  the  winters  of  the  New  Testament  fre- 
quently express  the  birth  of  Christ  in  human  nature.  In 
this  sense  it  is  used  by  St.  Paul ;  "  God  was  manifest  in 
the  flesh  ;"J  that  is,  was  made  man  by  being  born  of  hu- 
man nature;  thereby  uniting  humanity  to  his  divinity,  ma- 
king one  Clirist.  In  the  same  sense  is  the  word  used  by 
St.  Peter;  "  Christ  was  manifest  in  these  last  times  for 
you;"J  that  is,  under  this  last  dispensation,  Christ,  God 
and  Man  united,  appeared  in  the  world  for  your  redemp- 
tion. St.  John  affixeth  the  same  meaning  to  the  expres- 
sion in  the  fifth  verse  of  the  context;  '*  He  was  manifest- 
ed to  take  away  oui»  sins;"  that  is,  Christ  came  into  the 
world  .to  make  atonement  for  sin,  and  reconcile  man  to 
God,  by  being  made  a  sin-offering  for  him. 

In  common  language,  to  be  manifest  is  to  appear  evi- 
dently, to  be  visible.  The  Son  of  God,  according  to  his 
divine  nature,  is  invisible  to  mortal  eyes.  But  when  he 
united  human  nature  to  his  own  divinity,  and  became  man 
by  being  born  of  the  holy  Virgin  ;  he  openly  and  visibly 
appeared  in  the  world,  in  the  person  of  Christ;  like  other 
men  was  manifested  to  the  sight,  and  hearing,  and  touch. 

lY.  The  fourth  point  to  be  considered,  was  the  mean- 
ing of  the  expression,  "  destroy  the  works  of  the  devil." 

The  Greek  word  rendered  to  destroy,  signifies  to  dissolve 
to  loosen,  to  set  at  liberty ,  or  to  set  free  from  ;  and  meta- 
phorically, to  pardon.    By  the  works  of  the  devil,  is  meant 

*  Psal.  cxxx.  3,  4.        t  T]\\\\\i,  ii.  12,  13.        i  1  Tim,  iii.  1<5.        §  1  Pet.  i.  20. 
VOL.   II.  Z 


186  TJdimrance  from  Sin 

all  sin,  wiclvedness  of  every  kind,  every  thing  that  is  evil, 
whatever  is  contrary  to  the  wiii  or  law  of  God.  By  re- 
belling against  his  Maker,  he  first  introduced  evil  into  the 
creation;  and,  by  continuing  his  rebellion,  and  tempting 
others  to  join  in  it,  he  became  the  patron  and  proujoter  of 
all  sin.  Evil  tempers,  and  actions,  and  habits,  are  there- 
fore, in  Scripture,  ascribed  to  him,  as  to  their  proper 
source  and  original,  and  are  called  his  works :  They  are 
also  called  the  works  of  darkness;  not  only  because  they 
who  live  in  them  commonly  choose  darkness  and  privacy 
lo  conceal  their  evil  practices  from  observation;  but  be- 
cause those  practices  proceed  originally  from  him  who  is 
called  the  prince  of  darkness,  and  who  is  said  to  live  in 
darkness.  For  as  God  is  light,  and  in  him  is  no  darkness 
at  all ;  they  w^ho  do  his  will,  are  the  children  of  light,  and 
walk  in  the  light ;  that  is,  they  are  the  children  of  God, 
and  live  in  the  light  of  divine  truth  :  So  the  devil,  having 
set  himself  against  God,  and  ever  acting  in  opposition  to 
him,  is  darkness;  his  works  are  the  yvorks  of  darkness; 
they  who  do  them  walk  in  darkness,  live  in  darkness,  and 
see  not  the  light  though  it  shine  unto  them ;  that  is,  they 
perceive  not  the  light  of  divine  truth,  and  goodness,  and 
mercy,  though  il  surrounds  them ;  even  as  the  blind  see 
not  the  light  of  the  sun,  though  they  live  in  it. 

For  the  same  reason,  because  the  devil  is  the  origin  of 
evil,  and  the  perpetual  instigator  of  others  to  practise  it; 
they  who  live  in  habitual  wickedness  are  said  to  be  led 
captive  by  him,  to  be  his  children,  to  do  his  works,  to  be 
under  his  dominion  ;  because  they  are  led  by  his  spirit, 
and  live  in  slavery  to  those  evil  tempers  and  passions  which 
come  from  him. 

The  Scriptures  teach  us,  that  all  goochiess  and  holiness 
are  the  fruits  of  the  Spirit  of  God ;  and  that  where  the 
Spirit  of  the  Lord  is,  there  is  liberty. =^  For  this  reason 
the  Church  calls  the  service  of  God  perfect  freedom  ;  be- 
cause they  who  are  led  by  the  Spirit  of  God  are  delivered 
from  the  thraldom  of  contending  passions  and  ungovern- 
able appetites,  and  are  at  liberty  to  act  and  live  according 

*  2  Cor.  m=  1" 


the  lyesis^n  of  ChrisVs  coming.  187 

to  the  dictates  of  right  reason  and  a  pure  conscience.  It 
was,  therefore,  natural  to  describe  those  who  lived  under 
the  influence  of  passion  and  appetite,  as  bein;^  in  slavery 
to  them,  so  that  they  could  notpursue  a  reasonable  course 
of  life,  nor  do  those  things  which  their  conscience  approv- 
ed: Especially,  to  say  of  those  who  lived  in  deceit,  and 
fraud,  and  malice,  and  envy,  and  violence — tempers  and 
practices  that  are  particularly  ascribed  to  the  devil — that 
they  were  under  his  dominion  and  tyranny. 

Having  ascertained  what  is  meant  by  the  7Vorks  of  the 
devil,  and  noted  the  sense  of  tlie  word  which  the  transla- 
tors of  our  Bible  have  rendered,  destroying  ;  namely,  that 
it  signifies  to  dissolve,  set  Jrce  from,  release,  and  figuratively 
to  forgive;  it  will  not  be  difficult  to  fix  the  meaning  of  the 
latter  part  of  the  text,  "  For  this  purpose  the  Son  of  God 
was  manifested,  that  he  might  destroy  the  works  of  the 
devil" — For  this  purpose  was  the  Son  of  God  born  of  hu- 
man nature,  that  he  might  release,  or  set  men  free  from  all 
sin  and  wickedness,  the  works  of  the  devil  who  holds  them 
in  bondage. 

That  this  deliverance  from  sin  may  be  complete,  it  must 
consist  of  two  particulars.  1.  That  wq  be  released  from 
the  penalty  of  our  past  sins ;  that  is,  that  the  works  of 
the  devil  which  we  have  already  done  be  not  placed  a- 
gainst  us,  but  that  they  be  passed  over  and  forgiven* 
2.  That  the  power  of  the  devil  over  us  be  loosened,  dis- 
solved, and  we  set  free  from  it,  so  that  w^e  shall  be  no  lon^ 
ger  under  the  necessity  of  doing  his  w^orks. 

In  both  these  respects,  redemption  by  Christ  hath  made 
the  most  ample  provision.  Becoming  in  our  nature  a  sin- 
ofiering  to  God,  he  hath  made  full  and  perfect  atonement 
for  sin,  and  thereby  rendered  it  possible  for  a  holy  and 
just  God  to  forgive  it,  and  pass  it  by  ;  which,  without  his 
atonement,  would  have  been  impossible.  By  giving  to  ug 
his  Holy  Spirit,  he  hath  set  all  those  who  obey  his  holy 
inspirations  free  from  the  vassalage  of  the  devil,  and  hath 
brought  them  "  into  the  glorious  liberty  of  the  children  of 
God,"=^  that  they  might  henceforth  vvalk  in  newness  of 
life,  and  obediently  serve  their  heavenly  Father, 

*  Rom.  vUi.  21.  • 


188  Deliverance  from  Sin 

That  we  may  receive  the  full  benefit  of  what  Christ  hath 
in  these  two  respects  done  for  us,  two  things  are  required 
on  our  part — repentance  nndJaUL 

The  necessity  of  repentance  appears  not  only  from  its 
nature,  being  the  effect  of  godly  sorrow  for  sin,  and  of  a 
firm  resolution  to  forsake  it ;  but  also  from  the  many  de- 
clarations in  the  Bible  respecting  it.  The  Holy  Baptist, 
who,  in  the  spirit  and  power  of  Ellas,  prepared  the  way 
ol  the  Lord,  fulfilled  his  mission  by  the  preaching  and  bap- 
tism of  repentance:  "Repent  ye;  for  the  kingdom  of 
heaven  is  at  hand  :  Bring  forth,  therefore,  fruits  meet  for 
repentance/'^^  And,  a  greater  than  John,  the  Lord  Christ 
himself,  who  certainly  knew  best  the  end  for  which  he 
came  into  the  world,  and  the  fittest  means  to  accomplish 
it,  began  his  preaching  with  1  he  same  solemn  call;  "The 
kingdom  of  God  is  at  hand  ;  repent  ye,  and  believe  the 

Gospeh'^t 

The  necessity  of  faith  appears  not  only  from  the  last* 
cited  text,  and  from  what  St.  John  hath  said,  "  As  many 
as  received  liim,  to  them  gave  he  power,"  the  right  or  pri- 
vilege, "  to  become  the  Sons  of  God,  even  la  them  that 
believe  on  his  name  ;"J  but  from  the  declaration  of  Christ 
to  the  Jews,  "  This  is  the  work  of  God,'*  that  work  which 
he  endeavoureth  -to  accomplish  by  my  coming,  "  that  ye 
believe  on  him  whom  he  hath  sent."  That  we  might  be 
at  no  loss  to  know  on  whom  they  were  required  to  believe, 
he  said,  "He  that  believeth  on  me  hath  everlasting life."^ 

If,  now,  repentance  and  faith  be  necessary  to  our  ad- 
mission into  the  kingdom  of  heaven,  the  Church  of  Christ 
in  this  world,  which  is  the  lowest  sense  of  that  expression ; 
and,  to  give  us,  through  Christ,  the  privilege  of  becoming 
the  sons  of  God,  and  heirs  of  everlasting  salvation  ;  for 
in  that  sense  only  have  we  everlasting  life  in  this  world; 
then  repentance  and  faith  must  be  necessary  to  our  con- 
tinuance in  that  state — to  preserve  our  privilege  of  being 
the  sons  of  God,  and  heirs  of  everlasting  glory  ;  then  also 
must  repentance  and  faith  be  necessary  to  our  finally  ob- 
taining that  heavenly  inheritance  of  which  we  are  now 

•  Matt.  iii.  9-,  8.        f  Mark  i.  15.        :t  Jofen  i.  12.        ■§  John  yi.  29j  47. 


the  Design  of  Christ's  coming.  1 89 

heirs  through  hope — God's  kingdom  of  glory  and  happi- 
ness in  the  world  to  come — ^which  is  the  highest  sense  of 
the  phrase,  the  kingdom  of  heaven. 

For  let  it  be  remembered,  that  the  end  of  Christ's  me- 
diation is  two-fold.  One  is  to  reconcile  God  to  us,  by 
making  atonement  for  our  sins ;  the  other  is  to  reconcile 
us  to  God  by  repentance  and  faith,  "  that  henceforth  we 
should  not  serve  sin  :"'^  One  is  to  give  u?  power  to  become 
the  sons  of  God,  and  heirs  of  eternal  life  with  God;  the 
other  to  excite  and  enable  us  to  live  in  that  holiness  and 
purity  which  become  those  who  are  endowed  with  so  ex- 
alted a  privilege  :  One  to  open  to  us  the  kingdom  of  hea- 
ven ;  the  other  to  make  us  capable  of  enjoying  it. 

No  state  can  make  us  happy,  unless  we  have  a  capacity 
of  enjoying  its  pleasures.  We  could  not  enjoy  the  happi- 
ness of  this  world,  did  not  our  bodily  senses  and  appetites 
give  us  a  relish  for  the  pleasures  of  the  world.  Neither 
can  we  enjoy  the  happiness  of  heaven,  unless  holy  tem- 
pers and  dispositions  give  us  a  relish  for  those  pleasures 
which  flow  at  God's  right  hand.  An  ox  would  find  no 
happiness  in  a  prince's  palace.  He  has  no  appetite  nor 
relish  for  its  pleasures;  but  in  the  midst  of  gay  company, 
rich  furniture,  and  magnificent  entertainments,  he  would 
pine  for  his  grass  and  hay.  Before  he  could  there  be  hap- 
py his  nature  must  be  changed.  He  must  lose  his  relish 
for  the  enjoyments  of  a  brute,  and  get  a  taste  suitable  to 
the  pleasures  of  a  palace.  There  is  the  same  necessity 
that  the  nature  of  the  wicked  man  be  changed,  to  make 
him  capable  of  heavenly  happiness;  or,  like  the  brute  in 
a  palace,  he  will  be  uneasy  and  pining  for  something 
which  cannot  there  be  found. 

It  is  for  this  reason  that  yye  are  commanded  to  imitate 
God,  to  be  followers  of  him  as  dear  children,  to  walk  in 
love,  to  preserve  ourselves  iu  purity,  to  perfect  holiness 
in  the  fear  of  God ;  namely,  that,  obtaining  a  taste  and 
capacity  for  heavenly  enjoyments  through  the  operation 
of  his  Spirit,  we  may  live  with  him  in  happiness  and  glory 
forever.     Therefore,  too,  are  we  told  that  Baptism,  by 

*  See  Rom.  vi.    2  Cor.  v.  17,  ta  the  end,  and  vi.  1. 


190  DeUveranceJrom  Sin,  cSV. 

which  we  are  taken  into  the  Church  of  Christ,  is  a  figure 
of  his  death  ;  and  representeth  to  us,  that  as  he  died  and 
rose  again  for  us,  so  we  who  are  baptised  should  die  from 
sin,  and  live  unto  righteousness,  and  be  made  like  unto 
him  by  continually  mortifying  our  evil  and  corrupt  affec- 
tions, and  daily  proceeding  in  all  virtue  and  godliness  of 
living. 

Then  will  the  end  of  Christ's  manifestation  be  fully  an- 
swered in  us.  We  shall  be  no  longer  of  the  devil,  be- 
cause we  no  longer  do  his  works ;  but  shall  be  set  free 
from  his  tyranny,  and  from  the  bands  of  those  sins  which, 
through  our  own  frailty  or  his  instigations,  we  have  com- 
mitted :  And,  being  animated  by  the  Holy  Spirit,  shall 
walk  in  newness  of  life ;  doing  all  those  good  works  which 
God  hath  prepared  for  us  to  live  in,  that  we  may  be  con- 
formed to  the  image  of  his  Son  in  this  world,  and  be 
made  partakers  of  his  glory  in  the  world  to  come. 


DISCOURSE  XIV. 

NO  RESPECT  OF  PERSONS  WITH  GOD 

Rom.  ii.  28,  29. 

He  is  not  a  Jew,  which  is  one  outwardly,  neither  is  that  cir- 
cumcision which  is  outward  in  the  jiesh  :  But  he  is  a  Jew 
which  is  one  inwardly  ;  and  circwncision  is  that  of  the 
heart,  in  the  spirit,  and  not  in  the  letter ;  whose  praise  is 
not  of  men  hut  of  God, 


T 


O  see  the  force  of  what  the  apostle  hath  remarked  in 
the  text,  Vie  must  attend  to  the  design  and  manner  of  his 
reasoning  in  this  and  the  foreooing  chapter. 

His  design  was  to  convict  the  world  of  sin  ;  that  is,  to 
convince  all  men  that  they  are  sinners,  and  on  that  account 
are  under  the  sentence  of  condemnation  from  the  justice 
of  God  :  And  that,  from  this  condemnation,  nothing  can 
deliver  them  but  the  atonement  of  Christ. 

At  the  time  of  his  waiting  this  Epistle,  the  whole  w^orld 
consisted  either  of  Jews  who  were  the  worshippers  of  the 
true  God,  or  of  Gentiles  who  w^ere  idolaters  of  various 
descriptions.  He  begins  with  the  latter,  and  proves  them 
to  be  sinners  and  under  condemnation  on  account  of  their 
idolatry  and  immorality.  They  worshipped  the  creatures 
instead  of  the  Creator,  and  gave  that  glory  which  was 
due  to  the  invisible  God  only,  to  the  works  of  his  hands: 
Their  *'  heart  was  darkened;"  they  "  became  vain  in  their 
imaginations ;"  they  were  "  filled  with  all  unrighteousness, 
fornication,  wickedness,  covetousness,  maliciousness,  en- 
vy, murder,  deceit,  contention,'*  &:c.  He  brings  no  accu- 
sation against  the  Gentiles,  on  account  of  their  transgres- 
sing any  precepts  of  divine  revelation,  for  none  had  been 
made  to  them — no  express  law  had  been  given  to  them. 
But  they  had  acted  against  the  light  of  natural  reason  and 


192  No  Respect  of  Persons  with  God. 

conscience — the  law  of  God  written  in  their  hearts:  Thej 
did  not  "  like  to  retain  God  in  their  knowledge  ;"  where- 
fore he  gave  them  up  to  a  reprobate  mind — a  mind  void 
of  judgment — to  worship  the  host  of  heaven  and  dead  he- 
roes; and  to  work  all  unrighteousness  and  "  uncleanness 
with  greediness." 

This  mode  of  reasoning  would  not  lie  against  the  Jews. 
They  were  the  worshippers  of  the  true  God.  He  had 
given  them  a  particular  Revelation  and  Law  for  the  rule 
of  their  conduct,  and  for  the  celebration  of  his  worship. 
They  were  the  descendants  of  Abraham  the  friend  of  God. 
They  were  the  chosen  people  of  God ;  who  had  made 
many  great  promises  to  them.  On  these  privileges  they 
Talued  themselves  highly ;  and  of  their  Law  they  were 
zealous  to  superstition.  Whatever  became  of  the  Gen- 
tiles, the  Jews  thought  themselves  safe,  and  so  secure  of 
the  favour  of  God,  that  they  could  not  fall  under  his  conr 
demnation. 

The  apostle,  therefore,  attacks  them  on  different  ground; 
and  observes,  that  as  "  there  is  no  respect  of  persons  with 
God,"  he  "  will  render  to  every  man  according  to  his 
deeds  r'  That "  as  many  as  have  sinned  without  the  law"— 
without  being  under  any  revealed  law  to  direct  them, 
which  was  the  case  of  the  Gentiles—"  shall  perish  without 
law"— shall  be  condemned  when  they  are  judged;  not  by 
the  law  of  revelation,  which  they  had  not;  but  by  the  law 
of  reason  and  conscience.  And  "  as  many  as  have  sinned 
under  the  law"  of  revelation,  "  shall  be  judged  by  that 
law;"  and,  if  guilty  of  transgressing  it,  shall  be  condemn- 
ed; because  not  the  hearers,  but  the  doers  oi  the  law  are 
justified  before  God.  If,  therefore,  the  Jews,  under  their 
law  of  revelation,  were  guilty  of  the  same,  or  similar 
crimes  with  the  Gentiles  under  the  law  of  reason  and  con- 
science— the  law  written  in  their  hearts — they  stood  as 
much  exposed  to  the  sentence  of  God's  justice  as  the  Gen- 
tiles did. 

He  then  proceeds  to  prove  that  the  Jews  were  equally 
sinners  with  the  Gentiles;  and  were  inexcusable,  to  con- 
denm  them  for  their  idolatry  and  immorality,  while  they 


No  Respect  of  Persons  rvilh  God.  193 

iliemselves  commiUed  as  great  crimes  as  tlie  Gentiles  did. 
That  they  mi^rht  feel  tiie  force  and  justice  of  his  veason- 
incj',  he  enumerates  the  privileges  which  the  Jews  enjoyed, 
of  which  they  boasted,  and  on  account  of  which  they  ex- 
pected justification  with  God  ;  nnd  compares  their  conduct 
under  these  privileges,  with  the  conduct  of  the  Gentiles 
under  the  direction  of  reason  and  conscience.  "  Behold, 
thou  art  called  a  Jew  ;"  behold,  thou  art  a  Jew  ;  "  and 
restest  in  the  law,"  art  content  with  it,  and  dependestupon 
it;  "  and  makest  thy  boast  of"  the  favour  of  "  God;  and 
knovpest  his  will,"  by  the  revelation  he  hath  made  to  thee ; 
"  and  appro  vest  the  things  that  are  more  excellent,  being 
instructed  out  of  the  law"  in  what  is  right  and  good  : 
"And  art  confident  that  thou  thyself  art  a  guide  of  the 
blind,  a  light  of  them  which  are  in  darkness,  an  instructor 
of  the  ignorant,  a  teacher  of  babes,  v/hich  hast  a  form  of 
knowledge  and  of  the  truth  in  the  law.  Thou,  therefore, 
which  teachest  another,  teachest  thou  not  thyself?  Thou 
that  preachest  a  man  should  not  steal,  dost  thou  steal  ? 
Thou  that  sayest  a  man  should  not  commit  adultery,  dost 
thou  commit  adultery  ?  Thou  that  abhorrest  idols,  dost 
thou  commit  sacrilege  ?  Thou  that  makest  thy  boast  of  the 
law,  through  breaking  the  law,  dishonourest  thou  God  ? 
For  the  name  of  God  is  blasphemed  among  the  Gentiles 
through  you.  For  circumcision,"  or  the  being  a  Jew, 
"  profiteth,  if  thou  keep  the  law ;"  but  if  thou  be  a  "  break- 
er of  the  law,"  if  thou  steal,  or  commit  adultery  or  sacri- 
lege, or  do  any  thing  else  which  the  law  forbids;  "thy 
circumcision  is  made  uncircumcision,"  and  thou  mayest 
just  as  well  be  a  Gentile  as  a  Jew.  Shall  not  then  those 
Gentiles  who  fulfil  the  righteousness  which  the  law  re- 
quires, be  accounted  true  Jews  ?  And  shall  not  their  do- 
ing by  nature,  through  the  influence  of  reason  and  con- 
science, the  things,  the  nioral  duties  which  the  law  re- 
quires, judge  and  condemn  thee  who  hast  the  benefit  of 
God's  revealed  law,  and  yet  dishonourest  him  by  trans- 
gressing it  ?  "  For  he  is  not  a  Jew  which  is  one  outwardly, 
neither  is  that  circumcision  which  is  outward  in  the  flesh  : 
But  he  is  a  Jew  which  is  one  inwardly  ;  and  circumcision 
VOL.  u.  A  a 


1 94  No  liespect  of  Persons  with  God. 

is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter, 
whose  piaise  is  not  of  men  but  of  God" — He  is  not  a  Jew 
such  as  God  will  accept,  who  is  so  only  by  his  natural  de- 
scent from  Abraham,  or  by  bearing  the  seal  of  God's  cov- 
enant with  Abraham,  in  his  liesh.  But  he  is  a  real  Jew 
acceptable  to  God,  who  is  one  inwardly  as  well  as  out- 
wardly, Avhose  heart  is  mortified  from  all  carnal  and  cor- 
rupt affections  ;  who  obeys  God  according  to  the  spirit,  as 
well  as  letter  of  his  law  ;  and  who  seeks  not  for  popular 
applause  b}^  the  parade  of  religion,  but  to  approve  him- 
self to  God,  who  alone  can  see  and  judge  his  heart. 

This  is  the  drift  of  the  Apostle's  argument,  which,  I 
trust,  I  have  fairly  represented.  Should  it  be  asked  in 
what  respect  it  concerns  people  who  are  neither  Gentiles 
nor  Jews,  but  Christians  ?  I  answer,  much  every  way. 
For  if  God  be  no  respecter  of  persons,  but  will  render  to 
every  man  according  to  his  deeds;  Christians  stand  on  the 
same  ground  with  others ;  that  is,  God  will  render  to  them 
according  to  their  deeds,  as  well  as  to  Jews  and  Gentiles. 

According  to  St.  Paul,  the  Gentiles  are  condemned  as 
sinners,  because  they  act  against  their  reason  and  con- 
science. Now,  a  Christian  hath  reason  and  conscience  as 
well  as  a  Gentile,  and  is  as  much  obliged  to  regard  them. 
If,  then,  he  act  against  his  reason  and  conscience  equally 
with  the  Gentiles,  and  God  be  no  respecter  of  persons, 
must  he  not  render  to  the  Christian  according  to  his  deeds, 
as  well  as  he  doth  to  the  Gentiles  ? 

The  Jew  hath  a  positive  law,  by  authority  of  divine  re- 
Telation,  superadded  to  the  law  of  reason  and  conscience  : 
eo  hath  the  Christian.  And  if  the  Jew  be  condemned  as  a 
pinner  for  breaking  and  transgressing  his  law,  and,  under 
it,  living  in  immoiality  Id^e  a  wicked  Gentile;  what  rea- 
son can  be  given,  why  a  Christian  should  not  be  condemn- 
ed as  a  sinner,  if  he  break  and  transgress  the  law  of  tlie 
Gospel,  and  live  immorally  under  it,  like  a  wicked  Geii 
tile  or  Jew  ? 

If  it  be  said  that  Christ  died  for  Christians,  and  that 
through  the  imputation  of  his  merits  and  righteousness  t( 
them,  they  shaD  be  saved,,  notvviilistanding  their  tran 


No  Respect  of  Persons  mth  GocL  195 

^ressions  and  sins;  T  reply,  that  pardoti  of  sin,  even 
(brough  the  atonement  of  Christ,  is  promised  only  to  the 
penitent — to  him  who  believes  the  Gospel  and  forsakes 
his  sins  :  that  the  notion  of  imputation  either  of  the  merit 
and  righteousness,  or  of  the  demerit  and  guilt  of  one  per- 
son to  another,  in  the  sense  in  which  the  Antinomians  use 
it,  hath  no  foundation  in  the  Bible  fairly  interpreted;  and 
that  common  sense  disavows  it  altogether.  Besides,  if  im- 
putation be  admitted,  it  will  not  answer  the  purpose  in  the 
present  case.  Christ  redeemed  Gentiles  and  Jews,  as  well 
as  Christians;  and  "  God  is  no  respecter  of  personsi"  As 
far,  therefore,  as  imputation  will  go,  Gentiles  and  Jews 
must  partake  in  the  merits  and  righteousness  of  Christ 
equally  with  Christians.  On  this  ground,  no  room  is  left 
for  the  judgment  of  God,  nor  can  it  ever  take  place  with 
regard  to  men  ;  their  final  state  being  already  settled  by 
the  imputation  of  Christ's  righteousness  to  them.  Yet  the 
Apostle  hath  said,  "  God  will  render  to  every  man  accord- 
ing to  his  deeds ;"  and  that  "  as  many  as  have  sinned  with- 
out the  law"  of  divine  revelation,  "  shall  perish  without 
law;"  shall  be  judged  and  condemned  by  the  law  of  rea- 
son and  conscience.  And  "  as  many  as  have  sinned  under 
the  law"  which  God  superadded  to  the  law  or  light  of 
reason  and  conscience,  by  the  positive  authority  of  divine 
revelation  "shall  be  judged  by  that  law;"  and  if  they 
have  transgressed  it,  and  lived  impenitentiy  under  it,  shall 
be  condemned  by  it,  "  in  the  day  when  God  shall  judge 
the  secrets  of  men  by  Jesus  Christ  according  to  the  Gos- 
pel,"^ when  he  "  will  render  to  every  man  according  to 
his  deeds:  To  them  who  by  patient  continuance  in  well- 
doing seek  for  glory,  and  honour,  and  immortality ;  eter- 
nal life :  But  to  them  that  are  contentious,  and  do  not  obey 
the  truth,  but  obey  unrighteousness ;  indignation  and 
wrath ;  tribulation  and  anguish  upon  every  soul  of  man 
that  doeth  evil,  of  the  Jew  first,  and  also  of  the  Gentile."t 
Now,  if  the  Gentiles  are  to  be  judged  by  the  law  of 
reason  and  conscience,  under  which  the  providence  of 
God  hath  placed  them;  and  the  Jews,  by  the  law  of  Mo^ 

*  Matt,  XX7.  31,  Sec.  f  Kom.  ii.  6,  7,  8,  9,  &c. 


196  No  Respect  of  Persons  with  God. 

ses,  which  God,  by  revelation  gave  them,  till  Messiah 
should  come;  what  reason  can  be  given  why  Christians, 
Jews,  and  Gentiles  converted  to  Christ,  should  not  be 
judojed  by  the  law  of  his  gospel  which  God  hath  given  for 
the  rule  of  their  conduct,  to  the  end  of  the  world  ?  and 
if  under  it  they  have  lived  like  unconverted,  wicked  Hea- 
thens and  Jews,  why  they  should  not  have  their  portion 
with  unconverted,  wicked  Heathens  and  Jews  ?  "God  is 
no  respecter  of  persons,"  but  "  will  render  to  every  man 
according  to  his  deeds." 

Should  it  be  observed,  that  on  this  ground  the  Christian 
hath  no  advantage  over  the  Jew  or  Gentile;  I  readily  con- 
fess, that  I  know  of  no  advantage  that  a  wicked,  impeni- 
tent Christian  hath  over  any  other  wicked  impenitent  per- 
son, whether  Jew  or  Heathen.  It  will  not,  however,  fol- 
low that  the  Christian  hath  not  great  advantages,  if  he  will 
avail  himself  of  them — advantages  which  he  cannot  have 
by  the  law  of  reason  and  conscience,  nor  by  the  law  of 
the  Jews.  And  to  convince  both  Gentiles  and  Jews  of  the 
great  privileges  and  blessings  to  be  enjoyed  under  the  gos- 
pel, eminently  superior  to  all  that  the  law  of  reason  and 
nature,  or  of  Moses  afforded;  and  thereby  to  induce  them 
to  receive  the  gospel,  is  the  end  St.  Paul  aims  at,  in  the 
fore  part  of  his  Epistle  to  the  Romans. 

The  law  of  reason  and  conscience,  otherwise  called  the 
law  of  nature,  knows  of  no  atonement  for  sin,  and  conse- 
quently of  no  forgiveness  of  sin.  It  cannot,  therefore, 
reform  the  evil  lives  of  men,  because  it  hath  no  ground  of 
repentance;  unless  we  should  ascribe  more  to  what  is  cal- 
led the  natural  notion  of  the  goodness  of  God,  than  it 
Lath  ever  yet  been  able  lo  produce.  And  probably  this 
notion,  supposed  to  be  natural,  that  God  is  kind  and  good, 
and  will  forgive  the  penitent,  came  originally  from  divine 
revelation,  and  hath  be  come  general  in  ttie  world  by  tra- 
dition from  Adam.  The  law  of  nature,  however,  hath 
more  to  dread  from  the  justice  of  God,  than  to  hope  from 
his  mercy  :  Its  language  is.  The  soul  that  smneth'shall  bear 
ike  penalty  of  its  sin. 

The  law  which  God  gave  by  Moses  is  a  law  of  exact 


1 


No  Respect  of  Persons  with  God,  197 

and  punctual  obedience  :  Its  lan^uagje  is,  "  Cursed  is  eve- 
ry one  that  continuetb  not  in  all  thins^s  which  are  written 
in  the  book  of  the  law  to  do  them."=^  For  though  this 
law  directed  sacrifices  of  atonennent,  and  called  those  who 
were  under  it  to  repentance;  yet  there  were  many  trans- 
gressions for  which  no  atonement  or  repentance  was  ad- 
mitted. It  was,  therefore,  the  Jaw  of  condemnation,  by 
which  a  more  certain  knowledge  of  the  heinous  nature  of 
sin,  and  of  the  justice  of  God  against  it,  were  made 
known  to  men. 

But  it  is  the  Christian's  glory,  that  Christ  hath  made  a 
full,  perfect,  and  sufficient  sacrifice,  oblation,  and  satis- 
faction, not  only  for  his  sins,  but  for  the  sins  of  the  whole 
world;  and  that,  through  penitence  and  faith  in  him,  all 
his  past  sins  are  forgiven  and  passed  over,  and  shall  never 
come  into  judgment  against  bim.  And  it  ought  to  be  the 
joy  of  the  heart  of  his  old  people,  that  God  hath,  by  the 
most  certain  revelation,  given  them  absolute  certainty, 
that  through  faith  in  his  Son  Christ  Jesus,  all  of  them  may 
be  "justified  from  all  things,  from*which  they  could  not 
be  justified  by  the  law  of  Moses."t 

Another  advantage  which  Christianity  hath  over  both 
the  law  of  Nature  and  of  Moses,  is,  that  Christians  are 
delivered  from  the  obligation  of  perfect  obedience,  and 
are  put  under  the  mild  law  of  Grace  and  Mercy,  by  which 
not  only  penitence  is  accepted  instead  of  innocence ;  but 
their  earnest  endeavours  after  holiness  are  graciously  re- 
ceived, instead  of  that  holiness  which  is  without  fault. 

A  third  advantage  which  Christians  have  over  all  other 
people  is,  the  gift  and  constant  presence  of  the  Holy  Spi- 
rit of  God  with  them;  not  only  in  those  influences  which 
are  common  to  all  men,  which  are  the  consequences  of 
the  word  of  God  to  Adam,  The  seed oj  the  woman  shall 
bruise  the  head  of  the  serpent,  and  which,  I  suppose,  ouglit 
to  be  meant  by  the  phrases,  common  grace  and  preventing 
grace:  but  as  the  Holy  Spirit  is  the  gift  of  the  Almighty 
Father,  through  Christ,  to  the  Cliurch ;  to  be  its  com- 
forter, governor,  and  sanctifier,  in  the  sense  in  which  he 

*  Deut,  xxv'd.  26.  f  Acts  xili.  29. 


198  No  Respect  of  Persons  tvith  God, 

is  said  in  (he  Catechism  to  be  the  sanciifier  of  all  the  elect 
people  of  God;  that  is,  of  all  the  faithful  members  of 
Christ's  Church.  The  office  of  the  Holy  Spirit  is  to  pre- 
serve them  in  faith,  to  support  them  in  temptations,  and 
to  conduct  them  in  holy  living,  that  they  may  become  fit 
for  the  heavenly  kingdom  of  God. 

A  fourth  advantage  which  Christians  enjoy  is,  the  cer- 
tainty of  the  revelation  which  God  hath  made  to  them  by 
iiis  Son,  and  the  precision  v.'ith  which  the  conditions  of 
eternal  life  with  him  after  the  resurrection,  are  expressed. 
Thereby  all  the  doubts  concerning  a  future  life,  and  ac- 
ceptance with  God,  which  perplexed  tne  Gentile  world, 
are  removed  :  The  prospect  of  eternity,  and  the  means  of 
obtaining  happiness  in  it  are  fully  laid  open. 

A  fifth  advantage  which  Christians  ei:joy  is,  that  as  they 
are  freed  from  the  doubts  and  uncertamties  of  Gentilism, 
or  the  law  of  Nature ;  so  they  are  delivered  from  the  bur- 
den of  the  law  of  the  Jews.  Its  fiumerous  and  inconven- 
ient rites,  and  ceremonies,  and  purifications,  together  with 
its  expensive  sacrifices,  being  all  fulfilled  and  taken  away 
by  the  obedience  and  death  of  Christ  in  our  nature.  The 
painful  Sacrament  of  initiation  into  the  covenant  made 
with  Abraham  having  given  place  to  the  institution  of  Bap- 
tism, the  mild  Sacrament  of  initiation  into  the  Church  of 
Christ,  which  is*  his  mystical  Body.  By  Baptism,  they 
who  come  worthily  to  it,  are,  through  the  operation  of 
the  Holy  Ghost,  washed  from  all  past  sin,  original  and 
actual;  and  being  thereby  regenerated  and  made  mem- 
bers of  Christ,  are  sanctified,  body  and  soul,  to  be  the 
temples  of  the  Holy  Ghost ;  who,  according  to  the  opin- 
ion of  the  primitive  Christians,  in  Confirmation,  which 
they  considered  as  the  completion  of  Baptism,  took  pos- 
session of  bis  temple  cleansed  from  the  defilements  of  sin, 
to  dwell  in  it,  to  preserve  its  purity,  to  build  it  up  in  ho- 
liness, and  fit  it  to  be  a  vessel  of  honour  in  the  temple  of 
the  great  High  Priest  in  heaven  forever. 

In  the  room  of  the  Paschal  Lamb,  and  of  the  other  sa- 
crifices of  the  Mosaic  law,  Christ  hath  ordained  the  Holy- 
Eucharist,  the  commemorative  sacrifice  of  his  own  ofTer- 


No  Respect  of  Persons  with  God,  J  99 

ing  up  of  himself  to  God  for  us,  and  of  his  consequent 
sufferings  and  death  for  our  redemption.  And  we  believe, 
that  when»\ve  make  this  memorial  of  his  offering  and  deaths 
according  to  his  will,  before  the  Almighty  Father,  plead- 
ing his  merit  and  intercession,  we  do  obtain  all  the  bene- 
fits of  his  passion  and  death — remission  of  sins,  renewed 
influences  of  the  Holy  Spirit,  sanctification  of  our  per- 
sons, the  principle  of  reviviscence  or  of  a  glorious  resur- 
rection from  the  grave,  tl.'e  assurance  of  a  happy  acquittal 
in  the  day  of  judgment,  and  of  a  triumphant  entrance  with 
him  into  his  own  eternal  kingdom. 

These,  in  few  words,  are  the  advantages  which  Chris- 
tians enjoy  over  other  people,  whether  Jews  or  Gentiles. 
To  the  participation  of  these  blessings  the  holy  apostle 
invited  all  men  of  all  countries  and  nations,  endeavouring 
to  prevail  on  them  to  receive  the  gospel,  and  become  fel- 
low-heirs with  Christians  of  all  its  promises  and  blessings. 
But  none  of  these  advantages,  or  privileges,  or  promises 
give  a  Christian  any  indulgence  to  live  wickedly ;  or,  if 
he  do,  and  die  without  repentance,  any  hope  that  he  shall 
escape  the  sentence  of  God's  condemnation  ;  who,  being 
"  no  respecter  of  persons,  will  render  to  every  man,"  whe- 
ther Gentile,  Jew,  or  Christian,  "  according  to  his  deeds." 

While  it  is  true,  that  "  without  holiness  no  man  shall 
^ee  the  Lord  ;"  it  must  also  be  true,  that  no  wicked  per- 
son can  enter  into  heaven.  The  reason  is,  God  is  holy  ; 
and  it  will  be  hard  to  show,  that  the  impurity  of  a  wicked 
Christian  is  not  as  contrary  to  the  holy  nature  of  God,  as 
ihe  impurity  of  a  wicked  Gentile  or  Jew. 

Therefore  it  is,  that  Christianity  calls  all  its  professors 
to  the  mortification  of  their  sensual  lusts  and  unruly  pas- 
sions; to  the  denial  of  ungodliness  and  w^orldly  lusts;  to 
the  rejection  of  all  injustice,  and  deceit,  and  violence, 
and  envy,  and  malice,  and  hatred.  All  this  was  dictated 
to  the  Gentile  by  his  reason  and  conscience,  the  law  writ- 
ten in  his  heart ;  and  all  this  was  declared  to  the  Jew  by 
the  \G\y  rite  of  initiation  into  the  covenant  made  with 
Abraham.  To  this  rite  Christ  submitted,  not  only  that  he 
might  be  obedient  to  the  law  for  man ;  but  also  tliat  he 


200  No  Respect  of  Persons  with  God. 

might  teach  us  the  true  circumcision  of  the  heart;  that  all 
our  members  being  mortified  from  all  worldly  and  carnal 
lusts,  we  may  in  all  things  obey  God's  blessed  will.  This 
is  the  true  Christian  sanctification ;  and  to  produce  it  in  us 
is  the  office  of  the  Holy  Ghost.  The  great  purpose  for 
which  he  is  given  to  the  Church  being  the  sanctification  of 
its  members,  that  under  his  gracious  and  holy  inspiration, 
they  may  truly  and  acceptably  serve  God,  in  holiness  and 
righteousness  before  him,  all  the  days  of  their  life. 

In  this  way  we  become  partakers  of  the  righteousness 
of  Christ :  Not  by  an  outward  imputation  of  his  righteous- 
ness, but  by  having  the  Spiiit  of  God — the  Spirit  of  Ho- 
liness— ^the  same  Spirit  which  dwelt  in  Christ  without 
measure,  dwelling  and  operating  in  us  according  to  the 
measure  of  the  gift  of  Christ.'^''  And  remember,  this  same 
apostle  hath  said,  "  If  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  his :"  And  also,  "As  many  as  are 
led  by  the  Spirit  of  God,  they  are  the  Sons  of  God," 

*  Eph.  iv.  7. 


DISCOURSE  XV. 

THE  CHILDREN  OF  WISDOM, 

Matt.  xi.  19. 
JBvi  wisdom  is  justified  of  her  children. 


Ti 


HE  occasion  of  the  text  was  our  SaTiour's  feproving 
tlie  wicked  perverseness  of  his  countrymen,  in  rc^jecting 
both  his  ministry  and  that  of  his  fore-runner  the  holy  Bap- 
tist: So  th;it  for  the  same  reason  they  rejected  John,  they 
oufijht  to  have  received  him ;  or  else,  on  the  same  orround 
they  rejected  him,  they  ought  to  have  received  John.  The 
manner  in  which  he  expressed  his  censure  was  drawn  from 
the  common  custom  of  his  country,  with  which  his  audi- 
ence was  well  acquainted,  and  which  tney  could  easily 
apply. 

In  the  time  of  our  Saviour,  it  was  common  for  the  Jews 
to  heio;hten  the  festivity  of  weddings  with  music,  particu- 
larly with  the  pipe,  to  which  the  company  danced  in  cho-* 
rus.  Music  was  also  introduced  at  their  funerals;  and 
more  particularly  the  mournful  modulation  of  the  voices 
of  elderly  women  hired  for  the  purpose,  who  began  and 
increased  the  h mentation  hy  repeating  in  melancholy  ac- 
cents, Alas,  my  brother !  Ah,  his  glory  !  Of  this  vve  have 
an  instance  in  the  house  of  Jaims,  at  the  death  of  his 
daughter.  When  Jesus  came  into  his  house,  he  found 
**  the  minstrels  and  the  people  making  a  noise"*^-^the  mu- 
sicians and  mourners  lamenting  her  death. 

These  practices  the  children  imitated  in  their  play  in  the 
markets.  To  them  Christ  compares  the  Jews  of  his  time. 
The  complaint  of  the  children  was  the  want  of  a  suitable 
return  frorp  their  companions.    They  would  neither  join 

•  Matt.  ix.  23. 

roL.  11.  B  b 


202  The  Children  of  Wisdom. 

them  in  representing  the  merry  festivit}'  of  a  wedding,  nor 
the  mournful  sadness  of  a  funeral.  Un!=;vOcial  and  morose, 
they  would  be  pleased  with  neither:  "  We  have  piped  to 
you"  according  to  tlie  custom  of  weddings,  "  and  ye  have 
not  danced;"  "  We  have  mourned  to  you,'*  as  is  done  at 
funerals,  "  and  .ye  have  not  lamented."  Compare  this 
complaint  of  the  children  witii  the  conduct  of  the  Scribes 
and  Pharisees — the  great  and  the  learned  among  the  Jews, 
and  the  justness  of  the  representation  will  readily  appear. 

The  holy  Baptist  came,  with  all  the  austere  and  morti- 
fied appearance  of  Elias,  to  proclaim  the  approach  of  Mes- 
siah, and  to  prepare  the  way  for  his  appearance.  His  ed- 
ucation had  been  in  the  desert.  His  food  was  locusts  and 
wild  honey.  His  clothing  a  rough  garment  of  camels  hair, 
tied  about  him  with  a  girdle  of  common  leather.  His 
preaching  was  repentance,  or  conversion  to  God,  and  a 
ready  disposition  to  receive  the  promised  Messiah,  the 
Messenger,  or  Angel  of  the  new  covenant  which  God 
would  make  with  his  people  in  the  latter  day.^  JNotwith- 
standing  the  austerity  of  his  life,  the  gravity  of  his  man- 
ners,  the  solemnity  of  his  preaching,  the  purity  of  his 
character  ;  the  Scribes  and  Pharisees  not  only  rejected  him, 
but  reviled  him  as  a  demoniac — one  possessed  by  the  de- 
vil, or  a  melancholy  madman.  By  these  slanders  they  so 
effectually  took  off  the  impression  he  had  made  on  the 
common  people,  that  Herod  first  imprisoned  him  for  re- 
proving his  vicious  life ;  and  then,  at  the  instigation  of  a 
wicked  woman,  cut  off  his  head,  without  causing  even  a 
murmur  of  disapprobation  that  we  know  of. 

Though  lie  mourned  to  them  on  account  of  their  sins 
and  evil  deeds,  and,  hy  his  life  and  preaching,  called  them 
to  repentance  and  amendment,  that  they  might  escape  the 
wrath  of  God  which  was  to  burn  as  an  oven,  and  to  con- 
sume all  the  projKl.  and  all  who  do  wickedly,!  tliey  la- 
iwented  not ;  neither  did  they  repent  nor  turn  from  their 
wickedness,  till  the  vengeance  of  God  like  an  overflowing 
flood  came  upon  them,  and  swept  them  away  from  the  land 
which  they  had  defiled  with  the  foulest  crimes. 


•  MaUchi  iii.  1.    Jerem.  xxxu  31,  &c.  f  Malachi  W.  1. 


n 


The  Children  of  Wisdom.  203 

The  blessed  Saviour  came  not  as  John  had  done.  No 
visible  marks  of  mortification  noted  his  appearance.  He 
had  been  brought  up  among  men,  and  had  been  used  to 
converse  with  them.  He  ate  and  drank  the  common  food, 
and  partook  of  entertainments  provided  for  him,  even  of 
those  where,  according  to  custom,  mirth  and  festivity 
were  to  be  expected.  He,  too,  called  men  to  repentance 
and  amendment  of  life.  He,  too,  proclaimed  the  quick 
approach  of  tiie  kingdom  of  God,  and  invited  men  into  it. 
They  who  had  reviled  John  as  a  madman,  would  surely 
regard  the  preaching  of  Jesus,  whom  no  disgustful  auster- 
ities rendered  disagreeable  to  them.  But,  no :  John  was 
a  madman,  who  had  lost  his  senses  by  melancholy,  or  by 
diabolical  possession  ;  and  Jesus  was  a  glutton  and  a  drun- 
kard, the  friend  and  companion  of  publicans  and  sinners; 
and  his  preaching  was  to  them  just  what  the  pipe  of  the 
children  in  the  markets,  was  to  their  churlish  companions. 

Folly,  not  wisdom  gave  rise  to  this  conduct.  If  the  re- 
servedness  and  mortification  of  John  offended  them,  why 
be  ofTended  also  at  the  more  easy  conduct  and  conversa- 
tion of  Jesus  ?  Or  if  the  free  intercourse  of  the  holy  Je- 
sus, and  his  living,  in  all  appearance  as  others  lived,  was 
thought  to  partake  too  much  of  the  world,  and  approach 
too  near  to  levity,  why  censure  the  more  reserved  conduct 
of  the  pious  Baptist  ?  They  both  preached  the  same  doc- 
trine. They  both  declared  the  near  approach  of  the  king- 
dom of  God,  and  called  men  to  repentance  that  they  might 
be  worthy  members  of  it,  and  thereby  escape  the  ven- 
geance of  God,  which  both  declared  would  overtake  and 
destroy  the  obstinate  and  impenitent  sinners.  The  one 
passed  his  life  in  rigid  abstinence  and  mortification.  The 
other  lived  according  to  the  common  mode.  The  one 
both  fasted  himself,  and  taught  ?his  disciples  to  fast  also. 
The  other  fasted  not,  so  far  as  we  know,  except  at  the 
season  of  his  temptation ;  but  declared  it  improper  for  his 
disciples  to  fast,  while  he  was  with  them  in  the  world. 
His  devotions  also  were  as  private  as  possible :  On  these 
occasions  he  withdrew  himself  from  all  observation,  even 
from  the  company  of  his  constant  attendants.    Why  now 


204  The  Children  of  Wisdom. 

sbould  both  be  censured  ?  Where  is  the  wisdom  or  pro- 
priety of  find?no[  fault  with  one,  for  not  pursuing  that  con- 
duct which  they  condemned  in  the  other? 

Tiiis  is  the  lisjht  in  which  Christ  hath  set  that  generation 
among  which  he  lived.  *^John,"  said  he,  "  came  neither 
f?ating  nor  drinking,  and  they  say,  He  hath  a  devil.  The 
Son  of  man  came  eating  and  drinking,  and  they  say,  Be- 
hold, a  man  gluttonous  and  a  wine  bibber,  a  friend  of 
publicans  and  sinners :  But  wisdom  is  justified  of  her 
children." 

By  wisdom,  in  the  Scripture^  is  meant  that  heavenly 
quality  and  disposition  which  the  apostle  saith  is  "  from 
above,"  and  is  "  pure,  peaceable,  gentle,  easy  to  be  en- 
treated, full  of  mercy  and  good  fruits,  without  partiality," 
or  wrangling,  "  and  without  hypocrisy;"  which  David 
notes  as  arising  from  the  "  fear  of  the  Lord,'*  and  which 
Solomon  celebrates  as  being  of  more  excellent  value  than 
all  the  riches,  and  honours,  and  pleasures  of  the  world. 
In  most  places,  it  seems  to  be  another  name  for  divine 
knowledge  and  religion  according  to  the  revelation  of 
God,  and  of  those  tempers  and  dispositions  which  flow 
from  it.  By  this  revelation  we  are  instructed  in  the  will 
of  God,  and  in  cur  duty  to  him  and  to  one  another.  So 
that  to  believe  what  God  saith,  and  do  what  he  command- 
eth  in  the  revelation  of  his  will  to  us,  is  our  wisdom — the 
highest  wisdom  we  can  possess,  seeing  it  will  make  us  wise 
unto  salvation  through  Jesus  Christ  our  Lord.^ 

Wisdom,  then,  in  the  sense  of  the  text,  is  to  believe 
what  God  hath  revealed,  and  to  do  what  God  hath  com- 
manded. Earnestly  to  seek  this  knowledge,  and  to  labour 
sincerely  to  do  what  it  directs,  is  to  be  the  child  of  wis- 
dom: And  of  her  children — of  those  who  seek  to  know 
the  will  of  God  and  to  do  it — wisdom  will  be  justified, 
that  is,  approved  and  vindicated  from  slander  and  misre- 
presentation. 

The  meaning  of  the  text  is,  therefore,  this:  In  condemn- 
ing both  Jesus  and  John,  the  latter  for  his  austerity  and 
mortification  ;  the  former  for  his  more  free  and  social  life ; 

*  2  Tim.  iii.  15. 


The  Children  of  Wisdom.  205 

•callinor  the  one  a  madman,  the  other  a  glutton  ;  the  Scribes 
and  Pharisees  showed  Iheir  folly,  not  their  wisdom.  The 
children  of  wisdom,  who  study  to  live  in  the  knowledge 
and  obedi*  nee  of  God,  the  only  wisdom  which  is  worth 
seekino,  will  see,  and  will  justify  the  propriety  of  the  con- 
duct of  both.  They  will  see  that  the  ^lory  of  God  and 
the  good  of  men  were  truly  sought  and  promoted  by 
both  :  That  though  the  Scribes  and  Pharisees  reviled  both 
for  their  manner  of  living,  yet  they  who  sought  to  know 
and  obey  the  will  of  God  applauded  their  conduct,  know- 
ing that  it  proceeded  from  a  hearty  desire  to  promote  the 
glory  of  God,  by  promoting  the  happiness  of  his  crea- 
tures. 

We  see,  then,  both  the  ground  and  the  severity  of  our 
Saviour's  censure,  and  let  us  avoid  them.  Many  will  rea- 
dily join  in  condemning  the  conduct  of  the  Scribes  and 
Pharisees,  and  yet  will  too  often  imitate  them.  That  we 
may  not  tread  in  their  steps,  we  must  avoid  their  princi- 
ples. Let  us,  then,  reflect  on  the  subject  that  is  before  us, 
that  w'e  may  guard  ourselves  against  error,  and  remain  the 
children  of  that  wisdom  which  has  God  for  its  object,  and 
is  taught  only  in  his  school. 

The  great  obstructions  to  receiving  religious  truth  when 
it  is  fairly  presented  to  us,  are  prejudice,  party,  miscon- 
struction of  Holy  Scripture,  and  wickedness  of  heart,  or 
the  love  of  sin. 

Prejudice  most  commonly  arises  from  education  and 
habit.  Opinions  in  which  we  have  grown  up,  which  we 
have  long  believed,  and  on  which  we  have  repeatedly  act- 
ed, engage  our  affections,  and  hold  our  judgments  in  such 
subjection,  that  it  is  with  difficulty  we  free  ourselves  from 
it.  It  is  not  my  business  to  account  for  the  rise  or  strength 
of  prejudice ;  but  only  to  point  out  its  influence  on  the 
Scribes  and  Pharisees,  in  the  time  of  our  Saviour. 

These  people  had  beerf  educated  m  a  strict  attention  to 
the  law  of  Moses,  and  to  the  traditions  of  tlieir  Elders. 
They  believed  both  to  be  of  divine  authority,  and  of  equal 
obligation,  and  w  ould  not  bear  to  see  the  least  deviation 
from  them  ;  or,  more  properly,  from  their  construction  of 


206  The  Children  of  Wisdom. 

them.  Whatever  tended  to  depreciate  their  character,  or* 
lessen  their  influence,  excited  their  resentment.  Hence 
proceeded  their  accusation  aii;ainst  Christ,  as  one  who  dis- 
regarded the  Sabbath,  because  he  hesitated  not  to  heal  the 
sick  on  that  day.  Hence  their  complaint,  that  he  neglect- 
ed the  traditions  of  the  Elders,  because  he  and  his  disci- 
ples washed  not  their  hands  before  they  ate,  and  fasted 
Dot  as  the  Elders  had  directed.  Hence  it  came,  that  the 
instructions  and  reproofs  of  Christ  had  so  little  effect  on 
them.  Their  prejudices  had  closed  their  ears  and  harden- 
ed their  hearts  against  him,  and  instigated  them  to  put  un- 
natural and  malicious  constructions  on  all  he  said  aiid  did. 
He  taught  the  typical  meaning  and  temporary  continuance 
of  their  law — that  it  should  all  be  fulfilled  and  pass  away  ; 
and  they  thought  him  a  blasphemer.  He  taught  the  ne- 
cessity of  purity  of  heart,  and  holiness  of  life,  and  called 
them  to  repentance  and  amendment:  They  thought  them- 
selves pure  and  holy  through  the  external  observance  of 
their  law  and  traditions,  and  looking  on  him  as  a  depraver 
of  both,  they  disregarded  all  his  admonitions. 

If  we  find  similar  prejudices  prevailing  in  our  own  time 
— if  we  see  Christians  in  bondage  to  religious  errors  which 
education  hath  begun,  and  habit  confirmed  ;  let  us  not  be 
surprised  at  it.  Human  nature  is  the  same  in  all  ages  and 
countries:  Education  and  habit  make  nearly  all  the  differ- 
ence. Under  the  same  circumstances,  it  will  act  in  much 
the  same  manner.  Our  duty  is  with  patience  and  meek- 
ness to  set  the  truth  before  them,  as  clearly  as  we  can,  and 
in  a  manner  the  most  likely  to  engage  their  attention. 
Their  will  and  affections  we  cannot  command  ;  but  to  our 
efforts  we  can  join  our  prayers  to  God  for  them,  that  he 
would  pour  the  light  of  diVine  truth  on  their  minds,  and 
enable  them  to  break  the  bonds  of  those  prejudices  by 
which  they  are  held  in  subjection. 

The  next  cause  of  error  in  religion  is  a  party  spirit. 
Whether  this  be  a  particular  kind  of  prejudice  or  not,  is 
not  necessary  for  me  to  discuss  :  Its  baneful  influence  on 
the  mind  is  full  as  bad,  if  not  worse  than  that  of  the  pre- 
judice of  education,  as  it  more  directly  leads  to  persecu- 


The  Children  of  Wisdom.  207 

tion  and  violence.  The  sect  of  the  Pharisees,  in  the  time 
of  our  Saviour,  had  become  numerous,  and  formed  a 
strong  party.  Their  great  pretensions  to  holiness,  and 
their  exact  obedience  to  the  law  and  to  the  traditions  of 
the  Elders,  gave  them  a  high  character  with  the  people. 
Though  full  of  pride,  and  hypocrisy,  and  oppression, 
such  was  their  opinion  of  their  own  sanctity  that  they  se- 
parated  themselves  from  all  familiar  intercourse  with  other 
people,  and  thought  themselves  defiled  by  eating  with,  or 
even  touching  those  whom  they  called  sinners. 

Their  pride,  and  hypocrisy,  and  oppression  were  expo- 
sed and  severely  censured  by  the  Baptist  and  by  Christ. 
The  resentment  of  the  whole  party  was  excited.  It  be- 
came necessary  to  support  their  character  and  consequence. 
This  could  be  done  only  by  lessening  the  influence  which 
the  preaching  and  conduct  of  Jesus  and  of  John  had  on 
the  people.  To  accomplish  this  purpose  they  exerted 
their  utmost  efforts. 

John  came,  as  hath  been  observed,  in  the  spirit  and 
power  of  Elias,  with  all  the  abstinence,  self-denial,  and 
mortification  which  had  distinguished  the  old  Prophet. 
His  example  was  as  iUustrious,  his  preaching  as  powerful, 
and  as  much  tending  to  the  reformation  of  his  countrymen, 
as  the  ministry  of  Elias  had  been.  Had  they  compared 
him  with  the  character  which  their  Prophets  had  given  of 
the  fore-runner  of  Messiah,  they  must  have  perceived  John 
to  be  that  Elijah  whom  God  had  promised  to  them  :  ''  Be- 
hold, I  will  send  you  Elijah  the  Prophet,  before  the  com- 
ing of  the  great  and  dreadful  day  of  the  Lord :  And  he 
stall  turn  the  heart  of  the  fathers  to  the  children,  and  the 
heart  of  the  children  to  the  fathers;  lest  I  come  and  smite 
the  earth  with  a  curse.''^  But  then  they  must  have  be- 
come his  disciples;  and  by  establishing  his  character,  have 
destroyed  their  own  influence  with  the  people.  They 
therefore  cut  the  matter  short ;  and  in  the  true  spirit  of 
party,  pronounced  John  a  lunatic,  a  demoniac,  a  fanci- 
ful madman,  though  he  sustained  the  very  character  which 
their  old  Prophets  had  given  of  him.    Then  all  was  well 

*  MalAchi  iv.  5,  6. 


208  The  Children  of  Wisdom. 

— their  conscience  was  al  ease,  Iheir  character  supporled^ 
and  their  importance  est:abli3hed  :  For  who  is  obliged  to 
regard  the  reveries  of  a  lunatic,  or  copy  the  extravagan- 
cies of  a  demoniac,  or  listen  to  the  harangues  of  a  mad-^ 
man,  be  his  appearance  and  pretensions  whatever  they 
may. 

The  free  and  social  converse  of  the  holy  Jesus  gave 
them  full  opportunity  to  fasten  the  misrepresentation  of 
malice  on  him.  He  mingled  in  all  companies  where  he 
could  do  good,  and  conversed  with  all  persons  who  were 
willing  to  be  instructed  by  him.  His  miracles  were  of  the 
most  beneficent  kind,  and  freely  wrought  on  all  wlio  were 
disposed  to  be  benefited  by  them.  Instead  of  comparing 
his  character,  and  conduct,  and  miracles  with  what  their 
law^  prefigured,  and  their  Prophets  had  foretold  concern- 
ing Messiah ;  they  did  to  him  what  they  had  done  with 
regard  to  John,  only  flying  to  the  other  extreme  :  "  Why 
should  we  regard  this  man?  or  mind  what  he  says  ?  God 
cannot  be  with  him.  He  loves  wine,  and  good  eating. 
He  is  the  friend  of  sinners;  the  companion  of  the  vilest 
and  most  abandoned  people,  whom  our  wise  and  good 
men  will  not  touch,  much  less  eat  and  drink  with  them. 
He  observes  not  the  traditions  of  our  Elders  ;  never  fasts, 
nor  washes  his  hands  before  he  eats.  ]\aj  more  ;  he  re- 
gards not  the  Sabbath,  but  on  that  solemn  day  hath  pre- 
sumed to  give  sight  to  a  man  who  w^as  born  blind,  by  tem- 
pering clay  and  spreading  it  on  his  eyes."  Hereby  the 
same  effect  was  produced  which  followed  the  calumnies 
cast  on  the  holy  Baptist.  Their  conscience  remained  un- 
disturbed, and  an  ostentatious  character  of  goodness  and 
holiness  was  established  :  No  one  can  be  under  obligations 
to  hear  the  discourses,  or  believe  the  tales,  or  imitate  the 
example  of  a  glutton,  a  drunkard,  and  a  profaner  of  the 
Sabbath. 

It  may  not  be  amiss  to  observe,  that  at  the  beginning 
of  the  ministry  of  John,  his  mortified  appearance,  and 
the  necessity  of  repentance  which  he  preached,  made  a 
strong  impression  on  the  people.  They  generally  repair- 
ed to  him  from  Jerusalem  and  Judea,  and  the  region  round 


The  Children  of  Wisdom.  209 

about  Jordan,  and  were  baptised  of  him  in  Joidan,  con* 
fessing  their  sins.  "  All  men  mused  in  their  hearts  of  John, 
whether  he  were  the  Christ,  or  not."  The  Jews  sent 
Priests  and  Levites  from  Jerusalem,  to  ask  hi(n,  "  who  art 
thou  ?"  Many  of  the  Pharisees  and  Sadducees  presented 
themselves  to  his  baptism.^  But  when  they  found  that  he 
sharply  and  openly  reproved  their  hypocrisy  and  wicked- 
ness, the  Pharisees  and  Rulers  of  the  people  set  themselves 
against  him,  and  endeavoured  all  that  was  in  their  power, 
to  draw  the  attention  of  the  people  from  him.  "  The 
Pharisees  and  Lawyers  rejected  the  counsel  of  God  against 
themselves,  being  not  baptised  of  him  :"t  That  is,  by 
rejecting  John,  they  frustrated  the  purpose  of  God,  which 
was,  by  his  ministry,  to  bring  them  to  repentance. 

Nor  did  the  holy  Jesus  fare  better*  His  meek  and  inof- 
fensive behaviour,  his  benevolent  miracles,  aiid  the  gra- 
cious words  which  proceeded  out  of  his  mouth,  induced 
great  multitudes  to  follow  him,  from  Galilee,  and  Deca- 
polis,  and  Jerusalem,  and  Judea,  and  from  beyond  Jordan, 
Often  times  did  they  declare  him  to  be  the  Christ— that 
Prophet  that  should  come  into  the  world.  So  high  had  his 
reputation  risen  at  one  time,  that  they  intended  to  come 
and  take  him  by  force  and  make  him  a  king.  No  decided 
opposition  against  him  from  the  Pharisees  and  great  men 
appeared,  till  his  reproofs  of  their  wickedness  and  per- 
version of  God's  Law  convinced  them,  they  were  to  ex^ 
pect  no  support  to  their  party  from  him.  And  probably 
had  Jesus  and  .Tohn  become  Pharisees,  they  would  have 
escaped  all  the  hard  names  and  reproachful  treatment  they 
received  from  them,  however  well  they  might  have  de- 
served them. 

The  next  obstruction  to  the  receiving  of  religious  truth 
"when  it  is  fairly  proposed  to  us,  is,  the  misconstruction  of 
Scripture.  Whether  this  arise  from  design,  from  igno- 
rance, from  education,  it  has  nearly  the  same  ill  effect* 
It  shuts  up  all  the  avenues  of  instruction,  and  hardens  the 
heart  against  it.      Neither  reason  nor  argument  can  hav© 

»  Matt.  iii.  5,  6,  7,    Luke  iii.  15.    Johu  i.  19.  t  Luke  fii.  8^. 

VOL.  II.  C  C 


210  The  Children  of  Wisdom. 

any  effect;  fhe  aulhorily  of  God,  or  what  is  pleaded  as 
such,  is  urj2:ed  against  them.  Had  the  Pharisees  and  Jew- 
ish rulers  fairly  compared  the  character?  of  John  and  of 
Jesus  with  the  declarations  of  their  own  Scriptures  ;  they 
must  have  perceived  that  the  first  was  Elijah,  who  was  to 
come  before  the  great  and  dreadful  day  of  the  Lord — 
"  the  voice  of  one  crying  in  the  wilderness,  Prepare  ye 
the  way  of  the  Lord,  make  his  paths  straight;"  and  that 
the  latter  was  Messiah,  whom  their  Prophets  had  foretold 
and  celebrated  ;  whom  their  Law  had  prefigured  and  point- 
ed out;  and  whom  God  had  promised  to  send,  to  be  the 
Deliverer  and  Saviour  of  his  people.  Unhappily,  they 
looked  on  their  law  and  religious  ceconomy  as  being  per- 
fect and  complete,  the  centre  of  v.^isdom  and  truth ;  not 
as  bearing  relation  to,  and  prefiguring  a  future  dispensa- 
tion, which  was  to  be  really  perfect  and  the  truth,  and  by 
which  their  law  was  to  be  fulfilled  and  superseded. 

From  Messiah  they  looked  not  for  this  new  dispensa- 
tion which  thei'/  Prophets  had  foretold,  which  was  to  be 
the  completion  of  tlieir  law,  to  deliver  them  from  the  guilt 
and  power  of  sin,  through  faith  in  his  atonement  and  in- 
tercession, and  to  enable  them  to  serve  God  in  newness  of 
life  by  the  inspiration  of  his  Holy  Spirit :  But  they  look- 
ed for  temporal  deliverance  from  the  Romans,  and  from 
all  their  enemies,  for  victory  and  dominion  over  them, 
and  probably  for  the  conversion  of  the  whole  world  to 
their  religion  and  polity.  So  powerful  was  this  error  ari- 
sing from  the  misconstruction  of  Scripture,  that  the  preach- 
ing and  baptism  of  John ;  the  miracles^  parables,  and  in- 
structions of  Jesus;  the  examples,  admonitions,  and 
threats  of  both  were  too  little  to  correct  it :  Instead  of 
convincing  and  reclaiming,  they  served  only  to  irritate  and 
provoke  them. 

The  last  obstacle  to  the  reception  of  rel^ious  truth 
which  I  sliall  mention,  is  wickedness  of  heart,  or  the  love 
of  sin :  Severe  is  the  censure  of  the  wicked  in  the  fiftieth 
Psalm:  "  Unto  the  wicked  God  saitb,  what  hast  thou  to 
do  to  declare  rriy  statutes,  and  that  thou  shouldest  take 
my  coveBaixt  in  thy  mouth ;  seeing  thou  hatest  instruction. 


The  Children  of  Wisdom.  21 1 

and  hast  cast  my  words  behind  Ihee.'*  This  could  proceed 
from  nolhinof  but  the  vilest  hypocrisy — a  love  of  sin,  and 
a  desire  to  support  a  fair  and  religious  reputation  in  the 
practice  of  it.  No  character  can  be  more  odious.  To 
great. wickedness  it  adds  fi:reat  meanness — the  practice  of 
vices  which  it  dares  not  avow,  and  the  abominable  suppo- 
sition that  God  may  be  ignorant  of  the  state  of  the  heart 
and  deceived  by  a  fair  outside,  as  well  as  man. 

Bad  as  this  characier  is*,  it  seems  exactly  to  belong  to 
those  revilers  of  Ctjrist,  against  whom  the  sharp  reproof 
of  the  text  is  directed  ;  and  jubtifies  the  opinion  of  the  old 
Rabbies,  that  this  Psalm  is  a  prophetic  declaration  of  the 
Judgment  which  was  to  be  executed  in  the  days  of  Messiah. 
Strangely  did  the  Scribes  and  Pharisees  make  good  the 
character  the  Psalmist  drew  of  them  :  They  declared 
God's  statutes,  and  professed  to  walk  in  them :  They  took 
his  covenant  in  their  mouths,  and  pretended  it  governed 
their  hearts  :  But  they  hated  instruction,  and  cast  all  God's 
calls  to  repentance  and  amendment  behind  them.  So  te- 
nacious of  the  sanctity  of  the  Sabbath,  that  they  could 
not  bear  the  most  beneficent  miracles  should,  on  that  day, 
be  wrought  on  the  sick  ;  and  yet  they  neglected  judgment, 
and  justice,  and  mercy.  The  strictest  intercourse  with 
heaven  has  ever  been  supposed  to  be  maintained  by  pray- 
er: they  therefore  made  long  prayers;  and  that  they 
might  be  observed,  they  prayed  in  the  corners  and  turn- 
ings of  the  streets :  And  yet  on  every  occasion  they  rapa- 
ciously seized  the  substance  of  the  widow. 

Suppose  these  people  had  been  the  children  of  w  isdom, 
had  honestly  sought  to  know  the  will  of  God  that  they 
might  do  it,  and  had  fallen  into  mistakes  through  igno- 
rance, and  weakness  of  understanding,  without  any  per- 
versity of  heart :  Can  we  also  suppose  they  would  not 
have  perceived  that  John  was  Elijah,  whom  Malachi  had 
foretold?  and  Jesus,  Messiah,  whom  their  Law  and  Pro- 
phets had  pointed  out  and  promised  ?  that  they  would  not 
have  seen  and  adored  the  wisdom  and  mercy  of  his  dis- 
pensations to  them,  all  whose  works  are  wisdom,  and  mer- 
cy, and  truth  to  them  who  devoutly  contemplate,  and 


U12  The  Cliildren  of  Wisdom. 

strive  earnestly  to  live  according  to  them  ?  Could  thej 
have  heard  those  divine  messengers  call  all  men  to  repen- 
tance, because  the  kingdom  of  heaven  was  at  hand  ?  be- 
cause the  axe  was  then  to  be  laid  to  the  trees,  and  every 
tree  which  did  not  bring  forth  good  fruit  was  to  be  hewn 
down  and  cast  into  the  fire?  because  Messiah  was  come, 
who,  like  the  fuller's  soap,  and  the  refiner's  fire,  should 
purify  the  sons  of  Levi,  and  refine  the  penitent  from  the 
defilement  of  sin  ;  but  should  burn  the  proud  and  all  who 
do  wickedly  as  stubble  in  an  oven,  and  tread  them  down 
like  ashes  under  his  feet  ?  with  the  winnowers  fan  in  his 
hand,  to  separate  the  wheat  of  his  floor  from  the  chaff; 
the  former  for  his  granary,  the  latter  for  the  fire  ?  But 
they  were  not  the  children  of  wisdom,  therefore  they  re- 
garded not.  They  loved  their  pride,  and  covetousness, 
and  oppression,  and  liypocrisy,  and  they  would  not  part 
from  them :  Therefore  they  rejected  both  John  and  Christ, 
and  the  judgments  of  God  came  on  them  to  their  utter 
destruction. 

To  represent  the  perverseness  and  wickedness  of  the 
Scribes  and  Pharisees,  unless  we  make  them  conducive  to 
our  own  instruction,  can  answer  no  good  purpose*  To 
point  out  a  similarity  of  corrupt  principles  and  evil  man- 
ners in  the  present  age ;  to  show  that  the  same  prejudices, 
party  spirit,  misinterpretation  or  perversion  of  Scripture, 
hypocrisy  and  love  of  sin  which  blinded  and  hardened 
them,  prevail  still,  act  with  as  much  force,  and  produce 
equal  effects,  could  afford  no  advantage,  unless  it  lead  us 
to  consider  and  correct  our  own  errors  and  vices.  To  see 
men  blinded  by  the  prejudices  of  education,  bewildered 
in  the  misconstruction  of  Scripture,  sunk  in  hypocrisy 
and  the  love  of  sin,  so  that  they  can  neither  perceive  nor 
follow  the  truth,  must  be  a  subject  of  grief  and  mortifica- 
tion to  every  well  informed  and  pious  Christian,  and  will 
call  for  his  earnest  prayers  to  God  for  his  grace  and  mercy 
upon  them  :  It  will  call  for  more — for  his  good  example, 
and  patient  and  friendly  instruction.  It  will  call  for  the 
examination  of  his  own  principles  and  temper,  lest  these 
evil  qualities  lurk  at  the  bottom,  taint  his  principles,  or 
vitiate  his  practice. 


The  Children  of  Wisdom.  213 

Let  us,  therefore,  remember,  that  "  wisdom  is  justified 
of  her  children :"  That  the  knowledge  of  the  will  of 
God  and  otedience  to  it,  is  wisdom :  That  to  study  hon- 
estly the  will  of  God,  and  to  strive  faithfully  to  obey  it,  is 
to  be  the  child  of  wisdom.  The  will  of  God,  as  far  as  our 
salvation  is  concerned,  is  made  known  to  us  in  the  Scrip- 
tures. The  study  of  the  Scriptures  is,  therefore,  the  study 
of  wisdom.  To  this  study  we  must  bring  the  candid  teach- 
able disposition  of  children,  because  we  are  God's  schol- 
ars, and  he  our  master.  His  book  is  to  us  the  fountain  of 
that  heavenly  wisdom  which  will  make  us  "  wise  unto 
salvation,  through  faith  which  is  in  Christ  Jesus."  Preju- 
dice, party-spirit,  love  of  our  lusts  and  vices,  must,  as 
far  as  possible,  be  laid  aside.  They  blind  the  mind,  they 
warp  the  understanding,  they  harden  the  heart  against  the 
convictions  of  truth.  Under  their  influence,  we  shall  pro- 
bably fall  into  such  constructions  of  Scripture  as  comport 
with  our  pre-conceived  opinions,  or  with  the  peculiar  sen- 
timents of  our  party,  or  with  the  practice  of  our  favour- 
ite vice.  So  shall  we  pick  out  error  even  from  the  words 
of  truth  ;  and  make  the  revelation  of  God,  which  is  in- 
tended for  our  guide  unto  life,  minister  to  our  greater  con- 
demnation. 

Let,  therefore,  a  sincere  desire  to  know  the  will  of  God 
that  you  may  do  it,  a  candid  mind  disposed  fairly  to  un- 
derstand what  you  read,  and  a  willing  disposition  to  part 
with  every  sentiment  and  practice  which  you  there  find 
condemned,  make  the  temper  with  which  you  study  the 
Bible.  Add  to  this  your  constant  and  fervent  prayers  to 
Almighty  God,  the  author  of  every  good  and  perfect  gift, 
for  the  light  and  grace  of  his  Holy  Spirit,  that  you  may 
perceive  and  know  the  things  which  you  ought  to  believe 
and  do,  and  may  have  strength  and  power  faithfully  to 
fulfil  the  same.  Then  shall  you  live  free  from  all  dange- 
rous error  in  this  world,  and  finally  obtain  the  hope  of 
your  calling,  eternal  life  with  God  in  the  world  to  come, 
through  the  Redeemer  Jesus  Christ.     Amen. 


DISCOURSE  XVL 

THE  CHRISTIAN  RA.CE. 

Heb.  xii.  1,  2. 

Whereforey  seeing  we  also  are  compassed  about  with  so  great 
a  cloud  of  witnesses,  let  us  lay  aside  every  weighty  and 
the  sin  which  doth  so  easily  beset  us,  and  let  us  run  with 
patience  the  race  that  is  set  before  us,  lookins;  unto  Jesus 
the  author  and  finisher  of  our  faith  ;  who  for  the  joy 
that  was  set  before  him,  endured  the  cross,  despising  the 
shame,  and  is  set  down  at  the  right  hand  of  the  throne 
of  God. 

XN  the  preceding  chapter,  the  apostle  had  enumerated 
many  instances  of  the  efficacy  of  divine  faith  in  the  Patri- 
archs and  Prophets,  both  before  and  after  the  flood ;  and 
had  proved  that  they  overcame  all  temptations  and  diffi- 
culties, supported  by  that  stedfast  faith  and  trust  in  Al-* 
mighty  God,  to  which  all  Christians  are  called.  The  text 
is  the  inference  he  hath  drawn  from  his  discourse  in  that 
chapter-— that  since  Christians  are  called  to  the  profession 
of  the  same  faith  which  animated  those  eminent  saints  of 
God,  and  have,  in  them,  so  many  witnesses  attesting  its 
great  power  and  efficacy ;  they  ought  to  be  discouraged 
by  no  obstacles,  but  with  patience  and  resolution,  fulfil 
the  duties  of  that  holy  religion  to  the  belief  of  which 
God's  providence  had  called  them  :  And  that,  for  support 
and  encouragement  in  their  duty,  they  ought  to  look  to 
the  example  of  the  holy  Jesus,  the  autiior  and  finisher  of 
their  faith,  who,  in  prospect  of  the  joy  that  was  set  be- 
fore him,  endured  the  pain,  and  despised  the  shame  of  the 
cross ;  and,  as  a  reward  of  his  sufferings,  is,  in  his  human 
nature,  exalted  to  power  and  glory  at  the  right  hand  of 
God ;  therefore,  in  conformity  to  him,  they  ought  patient- 


216  The  Christian  Raci. 

\y  to  suffer  as  he  did,  that  they  may  be  also  glorified  io 
get  her  with  him.* 

'fhis  is  the  lesson  taught  by  the  apostle  in  the  text.  And 
certainly  a  more  eflfectual  method  of  impressing  his  doc- 
trine on  the  minds  of  Christian  people  couid  not  have 
been  taken,  than  to  show  ihem,  by  instances  and  facts, 
what  that  same  principle,  under  which  they  profess  to  act, 
had  already  been  able  to  accoinplish.  The  same  princi- 
ple, under  the  same  circumstances,  will  produce  the  same 
effects.  It  must,  therefore,  be  the  particular  fault  of  par- 
ticular Christians,  if  their  faith  does  not  adv.mce  them  to 
the  same  height  of  virtue  and  holiness  which  the  old  Patri- 
archs and  Prophets  attained,  under  its  influence. 

Faith  is  such  a  belief  of  the  declarations  of  God,  whe- 
ther they  contain  inslructions,  commands,  threats,  or  pro- 
mises, as  carries  the  will,  and  affections,  and  actions  into 
obedience  to  what  is  declared.  This  faith  is  called  divine, 
because  it  proceeds  from  the  operation  of  the  Spirit  of 
God,  and  because  it  has  God  for  its  object,  being  founded 
on  his  authority.  As  the  object  of  the  Christian's  faith 
cannot  change,  ils  effects  will  always  be  in  proportion  to 
its  strength.  In  other  words,  our  attainments  in  holiness, 
or  obedience  to  God,  will  always  be  in  proportion  to  the 
strength  of  our  faith,  or  belief  of  what  God  hath  revealed. 

When,  therefore,  w^e  see  the  present  professors  of  Chris- 
tianity generally  fall  short  of  that  virtue  and  holiness  to 
which  the  first  Christians  attained,  we  ought  not  to  think 
that  their  religion  is  becon^e,  through  length  of  time,  that' 
vain,  powerless,  ineffectual  thing,  which  the  lives  of  many 
Christians  might  tempt  us  to  suppose  it.  The  revelations 
of  God  cannot  be  less  true,  because  they  were  made  ma- 
ny centuries  ago.  But  the  present  Christians  want  that 
firm  faith  in  the  principles  of  their  religion  which  advan- 
ced the  first  Christians  to  that  eminency  of  virtue,  for 
which  they  are  so  justly  celebrated. 

They  to  whom  the  Apostle  wrote,  were  by  him  suppo- 
sed to  have  been  possessed  of  that  faith  which  the  Gospel 
requires;  and  he  directs  them  to  remove  all  impediments 

*  Rom.  Tlii.  17- 


The  Christian  Race.  217 

which  might  hinder  its  free  and  full  operation.  We,  also, 
by  the  good  providence  of  God,  profess  to  have  that  faltU 
which  his  Gospel  requires.  Let  us,  then,  attend  to  the 
directions  which  he  gave  to  the  Hebrew  Christians;  that, 
all  obstructions  being  taken  out  of  its  way,  it  may,  by 
God's  grace,  increase  in  strength,  and  become  perfect  in 
obedience  to  the  will  of  God. 

I.  The  first  direction  in  the  text  is,  that  we  ■ '  lay  aside 
every  weight,  and  the  sin  which  doth  so  easily  beset  us." 

The  Christian  life  is  frequently  represented  to  us  in  the 
Scriptures,  by  those  things  whlcli  require  the  greatest  ex- 
ertions of  bodily  strength,  and  exactest  attention  of  mind  ; 
by  a  state  of  war,  by  a  combat,  by  wrestling,  &;c»  and,  in 
the  text,  by  a  race.  It  is  common  for  those  who  run  in  a 
race,  to  divest  themselves  of  every  thing  which  may  add 
to  their  weight,  or  may  hinder  their  speed.  This  prudent 
conduct,  St.  Paul  recommends  to  Christians.  The  race 
they  are  called  to  run  is  the  Christian  life,  a  life  of  self- 
denial  and  holiness:  The  prize  they  hope  to  obtain,  u 
eternal  life  with  God  their  Creator.  Certainly,  to  obtain 
this  prize,  they  must  live  in  that  Siate  of  holy  obedience 
to  God,  which  he  hath  promised  to  accept  through  the 
mediation  of  his  son.  They  must  repress  every  temper, 
and  passion,  and  appetite,  and  forbear  every  action  which 
can  hinder  their  progress  in  this  divine  life,  or  be  to  them, 
like  a  weight  to  him  that  runneth  in  a  race. 

Christ  hath  called  his  disciples  to  the  renunciation  of  ev- 
ery worldly  advantage,  of  every  temporal  consideration, 
which  shall  come  in  competition  with  their  duty,  or  divert 
them  from  that  holy  life  which  his  Gospel  requires :  Nor 
father,  nor  mother,  nor  wife,  nor  children,  nor  any  world- 
ly possessions  are  to  be  preferred  before  him.  He  declares 
it  even  better  to  part  with  a  hand,  or  an  eye,  or  this  tem- 
poral life  itself,  than  by  complying  with  evil  lusts  and  vi- 
cious pleasures,  to  render  ourselves  unworthy  of  the 
kingdom  of  Heaven. 

TThe  general  rules  and  cautions  of  Scripture  must,  by 
particular  Christians,  be  accommodated  to  their  own  sJate 
and  circumstances.    The  various  occupations  of  life,  dif- 

VOL.  II,  D  d 


218  The  ChrUian  Face. 

ferent  tempers  and  disposillons  subject  particular  people 
to  temptations  from  which  others  are  in  a  great  measure 
exempt,  and  which  prove  great  obstructions  to  a  life  of 
holiness.  What  in  the  text  is  called  a  weis^hty  may,  there- 
fore, be  different  in  different  people,  and  in  the  different 
stations  and  situations  of  life.  It  means,  in  general,  what- 
ever checks  in  us  the  increase  of  holiness,  or  diverts  us 
from  caring  for  the  one  thing  needful,  or  weakens  our 
faith  and  trust  in  God. 

There  is,  however,  one  disposition  so  generally  preva- 
lent, which  so  entirely  checks  all  advances  in  holiness  and 
obedience  to  God,  that  it  would  be  too  great  an  omission 
to  pass  it  over  without  notice :  It  is  that  eager  desire  of 
worldly  wealth,  from  which  but  few  appear  to  be  free. 
No  disposition  is  more  severely  censured  in  Scripture,  than 
that  of  covetousness  :  It  is  branded  as  idolatry :  God  is 
said  to  abhor  the  covetous  man  :  It  is  ranked  with  hea- 
thenish vices,  and  the  impure  lusts  of  the  flesh.* 

We  are  apt  to  suppose  ourselves  free  from  covetous- 
ness, if  we  have  a  disposition  to  expend  the  wealth  which 
we  acquire.  Attentive  observation,  however,  would  soon 
convince  us,  that  prodigality  and  covetousness  do  some- 
times live  and  reign  very  lovingly  together.  What  dif- 
ference does  it  make  in  thp  lust  of  acquiring  wealth,  whe- 
ther we  consume  it  in  sensual  pleasure,  in  attracting  the 
notice  of  others  by  grandeur,  luxurious  living,  delicate 
dissipation  ;  or  hoard  it  up  in  a  chest  ?  In  either  case,  the 
proper  use  of  wealth  is  perverted,  and  more  mischief  than 
good  is  done  with  it.  The  spirit  and  precepts  of  our  holy 
religion  teach  us,  that  beyond  providing  the  necessaries 
and  decencies  of  life,  according  to  the  station  in  which 
God's  providence  hath  placed  us,  our  wealth  is  not  pro- 
perly our  own  ;  but  is  a  treasure  which  God  hath  placed 
in  our  hands  for  the  relief  of  the  necessitous,  and  ought 
to  be  expended  in  works  of  benevolence  and  mercy. 

Nor  will  this  seem  strange,  if  we  consider,  that  the  evil 
consequences  arising  from  w^ealth  are  more  certain,  and 
probably  greater  than  from  any  other  state  of  life.    Rich- 

•:C©l.»i.  5.    Psalm  X.  3.    Rom.  i.  29. 


The  Christian  llact.  2 1 9 

es  seldom  fail  to  have  the  same  effect  on  others,  which 
they  had  on  the  man  in  the  gospel ;  they  tempt  the  heart 
to  think  that  it  halh  "  much  ^oods  laid  np  for  many  years," 
and  that  the  wisest  course  is  to  "eat,  drink,  and  be  mer- 
ry;"*' to  live  at  ease,  regardless  of  any  world  but  this. 
For  when  the  desires  are  engaged  in  the  pursuit  of  plea- 
sure, and  in  the  love  of  wealth  as  the  means  of  obtaining 
pleasure;  all  endeavours,  every  wish  to  obtain  heave /'y 
happiness  will  be  extinct  in  it.  For  this  reason,  St.  Paul 
said  of  one  sex,  what  is  equally  true  of  both,  that  "  5  he 
that  liveth  in  pleasure,  is  dead  while  she  liveth."t  Not 
dead  to  the  sensibility  of  pleasure;  for  that  she  hath  a 
quick  and  keen  relish  ;  and,  by  gratifying  and  indulging 
it,  she  hath  extinguished  the  divine  life,  and  is  dead  to 
God,  and  to  all  holy  desires.  The  love  of  sensual  plea- 
sure will  quench  all  thirst  of  heavenly  happiness,  and  the 
delicate  indulgence  of  the  body  will  nourish  and  strength- 
en those  appetites  which  hang  as  a  weight  on  the  soul, 
when  it  attempts  to  rise  out  of  the  vanities  of  time,  and 
aspires  after  the  riches  of  eternity. 

We  are  also  directed  to  lay  aside  "  the  sin  which  doth 
so  easily  beset  us,'*  that  we  may  not  be  impeded  in  run- 
ning the  race  of  Christian  holiness  and  obedience  to  God. 

Whether  the  apostle  here  refers  to  any  particular  sin, 
hath  been  made  a  matter  of  considerable  inquiry.  The 
more  common  opinion  is,  that  he  intended  to  excite  Chris- 
tians to  guard  themselves  more  especially  against  those 
sins  which  had  the  greatest  power  over  them.  Probably, 
natural  constitution ;  certainly  habit,  and  the  different 
situations  in  life,  expose  particular  men  to  particular  vi- 
ces. Every  considerate  person  must  be  sensible,  that 
there  is  some  particular  sin,  which  hath  acquired  greater 
power  over  him  than  any  other.  This,  then,  is  the  sin 
which  easily  htscis  him ;  and  against  it  he  ought  earnestly 
to  strive,  that  he  may  overcome  it,  and  lay  it  aside.  If, 
by  God's  grace,  he  igubdue  this  sin,  which  doth  easily  be- 
set him ;  other  sins  which  have  not  so  much  the  mastery 
over  him,  will  be  conquered  with' less  trouble. 

*  lAike  xli  i  1  Tim.  t-  <# 


220  The  Christian  Race. 

I  have  no  inclination  to  find  fault  with  this  interpreta- 
tion :  It  does  not,  however,  seem  to  me  to  come  up  to 
the  energy  of  St.  PauPs  expression.  He  directs  us  to  lay 
aside  cver^  weight — whatever  may  encumher  us  in  our 
Christian  race ;  and  ike  sin  which  easily  besets  us,  intima- 
ting that  there  was  some  particular  sin  to  which  we  are  all 
more  subject,  and  which  has  a  stronsjer  hold  of  us  than 
any  other;  and  directing  us  cautiously  to  guard  against 
that  sin,  and  resolutely  to  lay  it  aside. 

Let  us,  then,  attend  to  the  discourseof  the  apostle,  pre- 
vious to  the  text,  and  see  whether  that  will  not  lead  us  to 
some  probable  solution  of  this  matter. 

In  the  tenth  chapter,  the  apostle  directs  the  Hebrew 
converts  to  "  draw  near"  unto  God  "  with  a  true  heart,  in 
full  assurance  of  faith :"  to  "  hold  fast  the  profession  of 
their  faith  without  wavering,'*  because  *'  he  is  faithful  that 
promised:"  to  "consider  one  another,  to  provoke  unto 
love,  and  to  good  works,"  the  true  and  proper  fruits  of 
faith:  To  avoid  all  known  and  wilful  sin  since  they  had 
*'  received  the  knowledge  of  the  truth,"  or,  had  been  cal- 
led to  the  faith  of  the  gospel :  not  to  "  cast  away  their 
confidence,"  their  sted fast  faith  and  trust  in  God,  "  which 
hath  great  recompence  of  reward  ;"  for  that  they  had 
*'  need  of  patience,  that  after  they  had  done  the  will  of 
God,  they  might  receive  the  promise,"  the  crown  of  eter- 
nal life  in  the  world  to  come.  He  then  quotes  the  pro- 
phet Habakkuk;  "  The  just  shall  live  by  faith,  but  if  any 
man  draw  back,  my  soul  shall  have  no  pleasure  in  him :" 
and  adds,  "  but  we  are  not  of  them  that  draw  back  unto 
perdition  ;"  who  renounce  their  religion,  and  abandon 
their  faith  and  confidence  in  God,  "  but  of  them  that  be- 
lieve, to  the  saving  of  the  soul." 

This  introduced  his  discourse  concerning  faith  in  the 
eleventh  chapter,  in  which  he  tells  us  what  faith  is,  points 
out  the  necessity  of  it  in  order  to  please  God,  and  enu- 
merates its  worthy  fruits  in  the  old  Patriarchs  and  Pro- 
phets. In  the  fore  part  of  the  twelfth  chapter,  he  renews 
liis  exbovtation  to'  faith,  patience,  and  good  works :  Of 
this  exhortation  the  text  is  part,     Asj  therefore,  by  the 


The  Christian  Race,  221 

weight  which  we  are  to  lay  aside,  is  meant  the  evil  lusts 
and  corrupt  tendencies  of  our  nature,  particularly  the 
love  of  the  world  and  attachment  to  its  enjoyments  ;  so, 
by  the  sin  which  easily  besets  us,  is  most  probably  meant 
unbelief,  or  the  want  of  a  firm,  fixed,  undoubting  faith  in 
the  declarations  ot  God  to  us.  This,  in  truth,  seems  to  be 
the  sin  of  human  nature;  which  easily  besets  every  per- 
son. Through  the  want  of  this  faith,  Adam  fell  into  re- 
bellion against  God,  and  the  same  want  hath  been  the  oc- 

A  casion  of  all  the  sins  committed  by  his  posterity. 

There  is  a  strong  propenshy  in  human  nature  to  be  the 
contriver  and  carver  of  its  ow  n  happiness.  When  God 
assures  us,  that  the  indulgence  of  certain  tempers  and  pas- 
sions will  be  followed  by  pain  and  sufiering,  and  that  there 
is  no  real  happiness  for  us  but  in  obedience  to  him;  we 
are  unaccountably  apt  to  doubt  w  hether  that  be  truly  the 
case ;  we  heshate  whether  we  shall  believe  and  depend  on 

^  what  he  hath  declared,  or  whether  w^e  shall  follow  our 
ow  n  schemes,  and  try  to  make  ourselves  happy  in  our 
own  way.  The  latter  path  is  too  commonly  pursued. 
We  leave  the  road  marked  out  for  us  by  him,  and  trust 
to  ihe  dictates  of  our  own  passions  and  appetites,  to  ob- 
tain that  happiness  which  our  nature  desires.  This  is  really 
to  disbelieve  God ;  and  the  sin  of  such   unbelief  consists 

.  in  this:  It  supposeth  God  to  be  ignorant  of  that  which 
will  ensure  to  us  the  true  happiness  of  our  nature,  or  that 
he  hath  represented  things  to  us  otherwise  than  they  are, 
that  he  may  acquire  honour  to  himself  from  our  obedi- 
ence. If  we  look  at  the  general  conduct  of  men,  it  will 
proclaim  this  to  be  the  state  of  their  hearts.  Did  they 
believe  what  God  hath  declared,  they  w^ould  do  what  he 
Lath  commanded :  While,  therefore,  they  continually  dis- 
obey him,  the  inference  is  certain,  that  they  do  not  fully 
believe  him. 

II.  The  second  part  of  the  Apostle's  exhortation  is, 
that  we  "  run  with  patience  the  race  that  is  set  before  us.'* 
Patience  sometimes  means  that  temper  or  habit  of  mind, 
which  is  opposite  to  peevishness  and  fretfulness,  to  mur- 
muring and  repining ;  sometimes  it  means  perseverance  ; 
and  sometimes  the  calm  expectation  of  promised  blessings. 


222  'The  Christian  Race. 

In  whatever  sense  we  understand  the  word,  patience  is 
necessary  for  us  in  our  Christian  race.  A  peevish,  dis- 
contented temper  is  not  only  a  disagreeable  weakness,  but 
a  real  fault.  It  shows  tlie  heart  to  be  filled  with  obstinacy 
and  self-will,  and  tliat  it  can  be  pleased  with  nothing  but 
the  indulgence  of  its  own  humours. 

The  Christian  professes  to  live  by  faith  ;  that  is,  to  have 
all  his  desires,  views,  and  actions  governed  by  his  belief 
of  what  God  hath  declared.  All  occasion  of  peevishness, 
and  murmuring,  and  despondency  are  cut  ofl*  from  him, 
hy  his  trust  and  confidence  in  God  who  rules  and  governs 
the  world.  If  cross  and  vexatious  accidents  happen,  they 
happen  by  the  permission  of  God  ;  and  God  halh  told  him 
to  expect  them,  and  to  arm  himself  with  patience  to  bear 
them,  and  that  then  they  shall  turn  to  his  advantage.  Im- 
patience, therefore,  or  a  peevish  discontented  temper,  is 
inconsistent  with  the  Christian  character,  as  it  springs  from 
a  want  of  faith  in  the  kind  Creator  and  Governor  of  the 
world. 

Patience  also  sometimes  means  perseverance.  In  this 
sense,  to  run  with  patience  the  race  that  is  set  before  us, 
will  imply,  that  we  persevere  in  a  life  of  holiness  to  the 
end ;  that  we  faint  not  under  the  afflictions  and  persecu- 
tions that  come  on  us,  but  endure  them  with  stedfast  sub- 
mission to  the  will  of  God ;  knowing  '*  that  all  things  work 
together  for  good  to  them  that  love  him,"  that  we  resist 
faithfully  all  temptations  to  sin  which  assault  us,  trusting 
in  the  gracious  promises  which  are  made  to  those  who  de- 
ny ungodliness  and  worldly  lusts,  knowing  that  he  is  faith- 
ful who  hath  assured  us  that  we  shall  not  be  tempted  above 
what  we  are  able  to  bear :  and,  that  we  exercise  ourselves 
in  works  of  holiness  and  righteousness  continually  through 
our  whole  life,  walking  in  all  the  commandments  and  or- 
dinances of  God,  with  an  upright  heart. 

It  was  also  said,  that  patience  sometimes  meant  the 
calm  and  assured  expectation  of  promised  blessings.  Un- 
derstanding patience  in  this  sense,  its  necessity  in  the 
Christian  race  will  appear  from  this  circumstance,  that  the 
rewards  and  blessings  which  God  hath  promised  to  his  faith- 


The  Christian  Race.  223 

fill  servants,  are  reserved  to  the  next  life.  They  are  now 
the  objects  of  faith — God,  who  cannot  deceive,  hath  pro- 
mised such  good  things  as  pass  man's  understanding  ;  such 
as  eye  hath  not  seen,  nor  ear  heard,  in  the  day  when  he 
shall  judge  the  world  by  Jesus  Christ,  to  all  those  who 
shall  be  approved  by  him.  They  must,  therefore,  strug- 
gle through  the  race,  and  be  approved  by  the  Judge,  be- 
fore they  receive  the  "  crown  of  righteousness,"  now 
"  laid  up  for  them,"  and  "  which  the  Lord  the  righteous 
Judge  shall  give  them  at  that  day."*  They  must  "  be 
patient  unto  the  coming  of  the  Lord."  Even  as  *"  the 
husbandman  waiteth  for  the  precious  fruit  of  the  earth,  and 
hath  long  patience  for  it,  until  he  receive  the  early  and 
latter  rain,"  and  the  harvest  be  ripe  for  the  sickle ;  so 
must  they  also  be  "  patient,"  and  "  stablish  their  hearts 
in  faith,"  until  the  "  coming  of  the  Lord."t  Refreshed 
and  strengthened  by  the  heavenly  dew  of  divine  grace,  as 
the  fruits  of  the  earth  are  nourished  and  made  to  grow  by 
the  early  and  latter  rain  which  the  providence  of  God 
sendeth  on  them,  they  shall  increase  in  all  holy  tempers 
and  good  w  orks,  the  fruits  of  faith  and  patience,  till,  at 
the  general  harvest  at  the  last  day,  they  shall  be  received 
like  pure  wheat  into  the  8;ranary  of  God,  and  be  filled 
with  "  the  fulness  of  him  that  filleth  all  in  all."t 

in.  As  a  most  powerful  motive  to  engage  us  to  this 
course  of  life  ;  as  a  perfect  rule  to  direct  us  how  we  ought 
to  walk  and  please  God ;  as  a  means  of  begetting  and  in- 
creasing all  holy  and  heavenly  tempers  in  us  ;  and  as  the 
object  of  our  faith  and  hope,  under  all  the  sufferings  of 
life,  the  Apostle  directs  us  to  "  look  unto  .Tesus  the  au- 
thor and  finisher  of  our  faith,  who  for  the  Joy  that  was 
set  before  him,  endured  the  cross,  despising  the  shame, 
and  is  set  down  at  the  right  hand  of  the  throne  of  God." 

Great  is  the  encouragement  held  out  to  the  pious  Chris- 
tian in  these  words.  If  he  honestly  endeavours  to  divest 
himself  of  all  incumbrances  in  the  Christian  race ;  avoid- 
ing sin  of  every  kind,  and,  through  faith,  obeying  God  in 
all  things  ;  patiently  depending  on  his  grace  and  holy  Spi- 

*  2' Tim.  lY.  a  I  James  y.  7.  %  Epli.  i.  23. 


224  The  Christian  Race, 

rit  (o  enable  him  to  do  his  duty  under  the  infirmities  and 
troubles  of  this  life,  and  waiting  in  hope  for  the  heavenly 
inheritance  in  the  world  to  come  through  the  mediation  of 
Jesus  the  Saviour ;  looking  to  his  merit  and  intercession 
for  the  forgiveness  of  liis  sins,  to  his  divine  power  for  pro- 
tection and  grace  under  whatever  shall  happen  to  him,  to 
his  example  for  direction  in  all  circumstances ;  and,  in 
prospect  of  the  crown  of  righteousness,  which  God  the 
righteous  Judge  shall  give  him  at  the  last  day,  bearing 
with  patience  the  evils  and  troubles  of  this  miserable 
world — If  he  act  thus,  here  is  assurance  for  him,  that  he 
shall  inherit  eternal  life,  and  partake  of  that  glory  which 
now  adorns  the  humanity  of  Christ  at  the  right  hand  of 
God. 

So  much  is  implied  in  what  the  Apostle  hath  said  ;  and 
Christ  himself  hath  promised,  "  where  I  am,  there  shall  al- 
so my  servant  be."^  Particularly  with  regard  to  the  suf- 
fering of  evil  for  his  sake,  was  this  spoken.  And  that  the 
text  principally  relates  to  the  imitation  of  Christ  in  his 
patient  endurance  of  sufferings  according  to  the  will  of 
God,  there  can  be  no  doubt.  The  same  Apostle  hath  also 
gaid,  "If  we  sutler,  we  shall  also  reign  with  Christ."t 

Many  and  great  are  the  troubles  and  afflictions  to  which 
we  are  in  this  world  liable ;  violent  and  impetuous  the  temp- 
tations to  which  we  are  daily  exposed.  Every  considera- 
tion ought  to  be  employed,  every  help  called  in,  to  ena- 
ble us  to  bear  them  with  the  dignity  of  reasonable  beings, 
and  the  humble  hope  and  confidence  of  Christians. 

God  hath  taught  us  to  consider  him  as  the  kind  Father, 
as  the  all-powerful,  all-bounteous  Patron  of  the  whole 
creation.  He  declares  that  he  doth  not  willingly  afflict  or 
grieve  the  children  of  men  ;  that  it  is  with  a  view  to  their 
benefit,  that  he  permits  trouble  or  temptation  to  approach 
them  ;  namely,  to  exercise  and  strengthen  their  faith  and 
patience,  to  turn  their  thoughts  and  wean  their  desires 
from  this  world,  and  fix  them  on  himself ;  to  weed  out 
every  temper,  and  mortify  every  affection  that  is  contrary 
to  his  will,  and  destructive  of  their  own  true  happiness. 

*  Johw  xii,  2(>.  t  2  Tim.  ii.  12. 


The  Chnsiian  Ract.  '225 

Could  we  believe  this ;  could  we  persuade  ourselves  of 
the  truth  of  it,  not  only  in  theory,  but  so  as  to  live  and 
act  upon  it ;  o\ft  faith  would  become  healinoj  balm  to  the 
heart  rent  with  affliction — to  the  wounding  strokes  of 
temptation  and  adversity.  It  would  pull  out  the  sting  of 
grief:  It  would  assuage  the  paining  troubles  of  this  un- 
certain life,  and  sweeten  the  bitter  potion  of  human  mise- 
ry. O,  therefore,  have  faith  in  God !  Consider  him  as  be- 
ing full  of  an  infinite  desire  to  do  you  good;  ever  willing, 
ever  ready  to  embrace  you  with  the  arms  of  his  mercy  l 
And  let  your  whole  soul  rely  upon  him  who  alone  is  able 
to  help  you  ;  who  alone  is  able  to  save  you,  not  only  from 
the  short-lived  troubles  of  this  world,  but  from  the  end- 
less anguish  of  sin  and  guilt. 

In  prosperity  we  are  apt  to  forget  God.  When  our  af- 
fairs proceed  as  we  wish/ and  success  crouds  in  upon  us, 
the  world  appears  all-sufficient  for  our  happiness,  health 
gives  a  relisti  to  our  enjoyments,  and  the  tide  of  pleasure 
carries  us  gently  down  its  easy  current.  We  are  then  very 
apt  to  say  with  the  disciples  on  the  mount,  "  it  is  good  for 
us  to  be  here.*'  We  wish  only  for  a  continuance  of  the 
same  state,  and  if  w^e  ever  think  of  the  necessity  of  leav- 
ing it,  it  is  with  sorrow  and  regret.  All  thoughts  of  God 
and  eternity  are  shut  out  or  stifled ;  the  world  has  our 
treasure,  and  the  world  hath  our  heart.  Serious  reflec- 
tion is  banished  ;  pleasure  becomes  the  object  of  pursuit ; 
the  passions  are  inflamed ;  the  appetites  excited  ;  and  the 
mortification  which  the  gospel  requires,  the  self-denial  it 
enjoins,  appear  more  irksome  than  to  part  with  a  hand  or 
an  eye. 

God,  infinite  in  goodness,  seeth  with  pity  the  thraldom 
of  his  poor,  deceived,  yet  beloved  creatures.  He  sends 
affliction  and  adversity  to  their  relief.  He  strikes  away 
the  props  of  their  worldly  happiness,  that  in  the  wreck  of 
all  they  held  dear,  they  may  be  constrained  to  catch  at 
him  for  support.  When  worldly  hopes  are  gone,  and  the 
prospect  of  happiness  in  this  life  is  at  an  end ;  the  soul 
anxiously  looks  forward  to  eternity,  for  something  more 
stable  on  which  to  build  her  dependence.    The  pride  of 

VOL.  II.  E  e 


226^  The  Christian  Race. 

prosperity  being  taken  away  by  a  clue  sense  of  our  own 
weakness  and  inability  to  help  ourselves;  we  become  bet- 
ter prepared  for  faitli  in  God,  the  only  r(5ot  from  which  all 
divine  and  Christian  virtues  do  spring.  To  this  truth  the 
Psalmist  bore  witness,  when  he  said,  "  Before  I  was  afflic- 
ted, I  went  astray,  but  now  have  I  kept  thy  word." — *'  It 
is  good  for  me  that  I  have  been  afflicted,  that  I  might 
learn  thy  statutes.''* 

God  called  his  own  Son  to  endure  the  bitterest  sufferings 
of  human  nature ;  and  as  a  reward  of  his  perfect  obedi- 
ence, he  hath  exalted  that  nature  to  the  right  hand  of  the 
throne  of  his  glory.  In  conformity  to  him,  the  Captain 
of  our  salvatiop,  he  hath  called  all  his  followers  to  the  pa- 
tient suffering  of  the  evils  and  troubles  of  life,  and  hath 
assured  us  by  his  apostle,  that  "  if  we  suffer  with  his  Son, 
we  shall  also  be  glorified  together."t 

Let  us  then  be  persuaded  to  attend  to  the  exhortation  of 
the  text,  and  "  lay  aside  every  weight,"  all  the  evil  appe- 
tites, desires,  and  propensities  of  our  nature ;  "  and  the 
sin  which  doth  so  easily  beset  us" — particularly  that  unbe- 
lief and  distrust  of  God  to  which  human  nature  is  so  very 
prone.  Then  shall  we  be  prepared  to  "  run  with  patience 
the  race  that  is  set  before  us:"  Then  shall  we  be  disposed 
to  "  look  unto  Jesus  the  author  and  finisher  of  our  faith," 
with  full  resolution  to  follow  his  example  in  all  things: 
Then,  also,  shall  we  feel  and  know,  "that  the  sufferings 
of  this  present  time  are  not  worthy  to  be  compared  with 
the  glory"  which  shall  reward  the  faithful  servants  of  God ; 
"  that  all  things  work  together  for  good,  to  them  that  love 
God ;"  and  *'  that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things 
to  come,  nor  height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of  God  which  is 
in  Christ  Jesus  our  Lord."J 

^  Psalm  cxix.  67,  71.  f  Rom.  viii.  ir.  I  Rom.  viii.  28,  38,  39, 


DISCOURSI!  XVIL 

THE  STRAIT  GATE. 

Luke  xiii.  24. 

%iv€  to  enter  in  at  the  strait  gate :  For  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be  able, 

J!5TR0NG  is  the  curiosity  of  the  human  heart,  and  fre- 
queriliy  are  its  efforts  misapplied.  Our  Saviour  had  been 
calling  men  to  repentance  and  amendment  of  life,  by  ar- 
guments drawn  from  the  most  alFectin^ circumstances;  the 
untimely  death  of  those  unhappy  Galileans,  whose  blood, 
the  brutality  of  Pilate  had  mingled  with  their  sacrifices  in 
the  temple ;  and  the  fatal  accident  which  happened  to 
eighteen  persons,  upon  whom  the  tower  in  Siloam  fell 
and  crushed  them  to  death.  Whether  these  were,  or  were 
not  particular  judgments  of  God,  Christ  doth  not  deter- 
jnine;  but  he  doth  positively  say,  that  they  who  suffered 
these  calamities  were  not  greater  sinners  than  others  who 
dwelt  in  Jerusalem.  By  their  disasters  he  called  all  the 
Jews  to  repentance,  pronouncing  this  hc^avy  sentence  on 
their  impenitency,  **  Except  ye  repent,  ye  shall  all  like- 
wise perish."  Continuing  obstinate  in  sin,  and  hardened 
in  iniquity,  they  filled  up  the  measure  of  their  guilt,  in 
crucifying  the  Lord  of  Glory,  and  persecuting  his  Church  ; 
and  the  doom  which  Christ  had  pronounced  was  at  last 
fully  executed  on  them,  in  the  ruin  of  their  country,  and 
destruction  of  their  city  and  temple  by  the  Romans. 

The  Galileans,  of  whose  death  our  Saviour  was  inform- 
ed, were  probably  killed  while  they  were  sacrificing  in  the 
temple  at  the  Passover,  on  account  of  some  seditious 
practices  against  the  Roman  government.  The  tower  of 
Siloam  stood  in  Jerusalem,  probably  near  the  pool  of  the 


228  The  Strait  Gate. 

same  name.  If  so,  most  exactly  was  the  sentence  of  Christ 
fulfilled  on  the  Jews — *'  ye  shall  all  likewise  perish,"  or 
perish  in  like  manner,  in  your  temple,  and  by  the  falling 
of  your  towers,  and  walls,  and  houses.  That  the  siege 
of  Jerusalem  by  Titus  commenced  at  the  time  of  the  Pass- 
over; that  the  city  was  then  crowded  with  people,  and 
none  suffered  to  go  out;  that  great  numbers  of  them  were 
slain  in  the  temple  itself,  and  in  its  courts,  by  their  differ- 
ent parties  fighting  with  each  other,  as  well  as  by  the  Ro- 
mans ;  we  are  particularly  informed  by  their  own  historian 
Josephus:  Nor  can  we  doubt  that  the  ruin  of  their  towers 
and  walls  by  the  Roman  engines  must  have  crushed  many 
of  them  to  death.  True  are  thy  threats,  O  God ;  just  are 
thy  Judgments! 

To  these  admonitions,  Christ  added  the  parable  of  the 
barren  fig-tree,  from  which  fruit  had  been  in  vain  expected 
for  three  years,  and  whose  sentence  of  excision  was  re- 
spited for  one  year,  that  a  trial  might  be  made  of  opening 
the  soil  and  manuring  it.  If  that  failed,  it  was  then  to  be 
cut  down,  that  the  ground  might  be  no  longer  encumbered 
by  it. 

In  similar  discourses,  to  those  who  attended  on  him, 
particularly  in  parables  explaining  the  nature  of  the  king- 
dom of  God,  and  in  healing  the  sick,  did  the  blessed  Sa- 
viour employ  himself  as  he  journeyed  on  to  Jerusalem, 

It  might  reasonably  have  been  expected,  that  admoni- 
tions and  instructions  of  so  serious  and  interesting  a  nature, 
^vould  have  had  a  more  general  effect ;  and  have  led  all 
who  heard  them  to  the  consideration  of  their  state,  to  the 
examination  of  their  hearts,  and  reformation  of  their  lives : 
This  effect,  however,  did  not  follow.  Curiosity  was  ra- 
ther excited ;  and  one  in  particular,  neglecting  to  look  at 
home  and  take  care  of  his  own  state,  wished  eagerly  to 
have  his  curiosity  gratified,  and  demanded,  "  Lord,  are 
there  few  that  be  saved  ?"  for  so  our  Saviours  serious  calls 
to  repentance  and  exact  conduct  of  life  seemed  to  indicate. 
If  deep  repentance  and  exact  holiness  were  necessary  to 
salvation,  this  man  would  probably  have  cried  out,  as  the 
Apostles  did  on  another  occasion,  "  Who  then  can  be  sa- 


Tlie  Strait  Gate.  229 

ved?"  But  if  the  number  were  very  large,  he  might  pos- 
sibly pass  in  the  crowd,  without  all  that  mortification,  and 
self-denial  which  repentance  and  holiness  required. 

To  this  question  of  curiosity  our  Saviour  answered  not. 
We  may,  tlierefore,  be  assured  it  is  a  question  not  proper 
to  be  asked — an  inquiry  about  which  we  have  no  right  to 
busy  ourselves.  It  is  one  of  those  things  which  God  hath 
reserved  in  his  own  power,  and  will  then  only  be  made 
known,  when  men  and  angels  shall  witness  the  issue  of 
the  general  judgment.  Then  it  will  be  truly  known,  who, 
and  how  many  shall  be  saved.  In  the  mean  time,  let  us 
be  just  to  ourselves,  and  attend  seriously  to  the  admoni- 
lion  of  Christ,  "  Strive  to  enter  in  at  the  strait  gate" — That 
is,  "  Be  not  anxious  to  know  the  state  of  others,  nor 
whether  there  be  few  or  many  who  shall  be  saved."  At- 
tend to  yourself — regard  your  own  condition  :  And  that 
you  may  be  one  of  the  number  who  shall  be  saved,  strive 
earnestly,  with  all  your  power  and  might,  to  enter  in  at 
the  strait  ^ate  which  leadeth  to  life.  To  this  end,  you 
must  exercise  all  that  deep  repentance,  severe  contrition, 
abasing  hunnlity,  and  exact  self-denial,  to  which  my 
preaching  calls  and  directs  you.  Otherwise  you  will  fail 
to  enter  in ;  "  for  many,  I  say  unto  you,  will  seek  to  en- 
ter in,  and,"  because  they  strive  not  earnestly,  they  "shall 
not  be  able." 

From  this  reply  of  Christ  we  may  assuredly  conclude, 
that  the  number  of  those  who  shall  be  saved  is  not  deter- 
mined by  any  decree  of  God,  excluding  all  who  are  not 
contained  in  that  decree  from  salvation ;  for  then  all  ex- 
hortation and  admonition  would  be  utterly  vain  and  use- 
less ;  and  all  the  striving  a  man  could  use  would  be  inef- 
fectual, unless  his  salvation  were  particularly  decreed: 
And  if  it  be  decreed,  it  would  be  entirely  superfluous — 
he  would  just  as  surely  be  saved  without  any  striving  at  all. 

Let  us  not  charge  Christ  with  folly,  nor  with  directing 
men  to  do  what  he  knew  would  be  of  no  advantage  to  them. 
When  he  said,  "strive  to  enter  in  at  the  strait  gate,"  he 
in  truth  said,  that  striving  was  necessary ;  The  same  ne- 
cessity for  striving  is  implied  when  he  said,  "  many  will 


230  The  Slrait  Gate. 

seek  to  enter  in,  and  shall  not  be  able."  Not  only  the 
mode  of  speech,  but  the  Greek  word  Vy<yv<^£<r5-f,  which 
the  Evangelist  hath  used,  shows  that  it  requires  great  con- 
stancy, diligence^  and  courage ;  a  sharp  conflict  with  the 
Avorld,  the  flesh,  and  the  devil,  to  succeed  in  entering 
through  the  strait  gate  into  life  eternal.  The  word  sig- 
nifies to  strive,  to  agony,  with  the  utmost  resolution,  and 
with  every  faculty  of  body  and  mind.  There  is,  tnere- 
fore,  no  arbitrary  decree  of  God  ascertaining  the  number, 
and  determining  individually  the  persons  who  shall  be  sa- 
ved. 

I  have  said  the  more  on  this  point,  because  it  seems  to 
have  been  the  rock  on  which  the  Jc^ws  suffered  shipwreck. 
They  were  the  children  of  Abraham,  the  chosen,  the 
elect,  the  peculiar  people  of  God.  To  them  belonged 
the  covenant,  and  the  adoption,  and  all  the  promises  of 
God.  They,  therefore,  conceited  that  they  could  not 
i*ail  of  the  favour  of  God,  nor  of  finally  obtaining  all  the 
blessings  he  could  bestow,  either  in  this  world,  or  the 
world  to  come.  For  would  God  disown  his  people  ?  re- 
ject his  chosen  ?  cast  oil  the  children  of  faiimul  Abraham  ? 
disregard  his  covenant?  or  break  his  promises?  How  oth- 
erwise could  they  fail  of  being  saved  ?  What  need  had 
they  of  the  bitter  course  of  repentance  and  self-denial 
which  Christ  prescribed  ?  No;  they  were  Abraham's  seed; 
the  elect  of  God:  The  divine  decree  had  passed  in  their 
favour,  and  heaven  must  be  their  certain  portion. 

Possibly  the  question,  "  Lord  are  there  few  that  be 
saved?"  was  put  to  Christ  on  this  very  ground.  His  doc- 
trine seemed  to  restrain  salvation  to  the  penitent  only. 
The  inquirer  mijrht  want  to  know  (perhaps  insidiously) 
whether  Christ  did  not  suppose  the  whole  posterity  of 
Abraham  would  be  saved.  If  he  aflSrmed  it,  the  necessity 
of  repentance  and  reformation  of  life  was  at  an  end.  If 
he  denied  it,  or  said  only  a  few  should  be  saved;  it  would 
raise  an  odium  against  him,  and  they  could  the  more  easily 
and  safely  persecute  and  destroy  him.  His  answer  avoid- 
ed both  snares,  and  hath  left  us  a  most  useful  lesson  of 
caution  and  instruction. 


The  Strait  Gate.  231 

The  question,  you  see,  was  directly  put  to  Cliiisf,  con- 
cerning the  number  or  proportion  of  men  who  should  be 
saved.  He  did  not  determine  it :  He  did  not  say  that  few, 
or  many,  or  all  should  be  saved.  And  who  is  wiser  than 
he  was  ?  or  has  a  greater  right  to  determine  the  inquiry  ? 
Let  him  stand  forth,  and  produce  his  credentials.  Our 
duty  requires  that  we  rest  our  faith,  and  build  our  hopes, 
on  what  is  clearly  revealed  to  us ;  and  to  be  very  careful 
that  in  avoiding  one  error,  we  run  not  into  another,  equal- 
ly wide  from  the  truth,  and,  in  its  consequences,  equally 
destructive  to  our  eternal  felicity.  The  text  takes  away 
the  foundation  of  the  doctrine  of  particular  election  and 
reprobation,  and  equally  yvith  it  the  doctrine  of  universal 
election  and  salvation.  Probably  the  harsh  consequences 
which  flow  from  the  former,  have  given  rise  to  the  latter 
error.  Many,  said  Christ,  will  seek  to  enter  in  at  the 
strait  gate,  and  shall  not  be  able.^  If  a  divine  decree 
hath  shut  them  out,  they  assuredly  shall  not  enter  in: 
Why  then  are  they  required  to  strive^  when  the  decree  of 
God  against  them,  makes  all  their  striving  inefiectual? 
But  if  a  decree  of  God  hath  passed,  enacting  that  all  men 
shall  be  saved,  they  most  assuredly  shall  ail  enter  in  :  Why 
then  should  i\\ey  strive?  Can  their  striving  make  the  de- 
cree more  effectual  than  God  hath  made  it  ?  What  Christ 
said  implies  a  fault  in  those  who  were  not  able  to  enter  in. 
Their  inability  did  not  arise  from  any  decree  of  God 
against  them  ;  nor  from  any  want  of  God's  grace,  or  of 
Christ's  merits.  No  notice  is  taken  of  any  impediment  or 
deficiency  on  those  accounts.  But  they  had  wickedly  re- 
fused to  enter,  till  the  gate  was  shut;  or  they  sought  to 

*  It  may  be  necessary  to  remark,  that  though  in  the  text  it  is  said.  Many  toill 
seek  to  enter  in  at  t/ie  strait  g-ate,  and  shall  not  be  able,  yet  in  St.  Matthew  vji.  7.  and 
St.  Luke  xi.  9.  where  it  is  said,  ^hk,  and  it  shall  be  girven  yon ,-  knock,  a7ul  it  shall 
be  opened  unto  you  ;  it  is  s&id  also.  Seek,  and  ye  shall  find.  It  is  our  duty  so  to 
construe  the  Holy  Scriptures  as  to  make  tliem  agree  in  all  their  parts.  The  two 
forms  of  expressioa  were  used  by  Christ  on  different  occasions,  and  relate  to  differ- 
ent subjects.  The  text,  to  the  obtaining  eternal  life  in  heaven  :  the  other,  to  the, 
obtaining-  the  petitions  for  which  we  pray.  However,  to  seek  earnestly  with  all  our 
might  and  power,  amounts  to  the  same  thing  with  striying  earnestly.  The  latter 
passages  are  thus  to  be  understood :  Ask,  with  faith  and  resignation,  and  it  shall 
be  given  you ;  seek,  with  earnestness  and  diligence,  and  you  shall  find  ;  knock. 
with  patience  and  perseverance,  and  it  shall  be  opened  imto  you. 


232  The  Strait  Gale. 

enter  in,  withowt  that  penitence,  and  faith,  and  obedience 
which  God  requires,  and  which,  taken  toi^ethv?r,  make 
that  holiness,  without  which  no  man  shall  see  the  Lord. 

Both  the  errors  I  have  mentioned,  that  of  particular 
election  and  reprobation,  and  that  of  universal  election 
and  salvation,  stand  on  the  same  ground,  the  uncondition- 
al decree  or  purpose  of  God,  secret  to  us.  Had  it  been 
revealed,  no  dispute  could  have  arisen,  whether  it  meant 
few  or  all.  While,  therefore,  the  Calvinists  and  Univer- 
salists  dispute  this  point,  it  is  a  sure  sign  neither  of  them 
can  ascertain  the  decree  in  which  they  believe. 

Other  objections  lie  hard  against  these  tenets.  They 
both  destroy  the  nature  of  map,  by  taking  from  him  his 
free  and  moral  agency,  and  making  him  a  mere  machine 
acting  under  fatal  necessity.  They  both  supersede  the  use 
of  all  ordinances  and  sacraments  in  religion,  and  render 
useless  the  means  of  grace  in  the  Christian  Church.  And 
they  both  destroy  God's  character  as  a  righteous  governor 
and  judge  of  the  world :  The  one  representing  him  as  con- 
demning (he  greater  part  of  mankind;  the  other,  as  saving 
all  men,  without  regard  to  their  good  or  evil  qualities. 

Wisdom  will  teach  us  to  receive  and  abide  by  the  de- 
clarations of  God  in  Holy  Scripture.  We  there  find  not 
that  God  hath  made  known  any  decree  to  exclude  men 
from  salvation,  but  on  account  of  their  personal  fault :  nor 
any  decree  to  save  all  men,  whatever  their  personal  de- 
merit may  be.  W^ith  these  matters,  then,  we  have  noth- 
ing to  do.  They  belong  not  to  us.  They  are  in  the  hand 
of  God,  and  with  him  we  may  safely  leave  them. 

But  we  do  know,  for  God  hath  told  us,  that  Christ  died 
for  all  men  :  We  know,  therefore,  that  all  men  are  put 
into  a  capacity  of  being  saved  by  him.  We  do  know  that 
God  hath  given  us  his  Holy  Spirit,  to  be  in  us  the  princi- 
ple, the  author,  the  continuer,  the  finisher  of  a  new,  holy, 
and  heavenly  life.  And  that  if  we  strive  earnestly,  through 
him,  to  enter  in  at  the  strait  gate  which  leadeth  unto  life 
eternal,  practising  that  penitence,  faith,  love,  humility, 
self-denial,  and  holy  obedience  which  the  gospel  requires-^ 
in  other  words^  walking  in  all  the  commandments  and  or- 


Tlie  Strait  Gate.  233 

finances  of  God  with  a  sincere  and  upright  heart ;  he 
will,  for  Christ's  sake,  forgive  our  sins,  and  make  us  par- 
takers of  his  heavenly  kingdom.  This  is  enough  for  us  to 
know ;  for  knowing  these  things,  happy  shall  we  be,  if  we 
do  them.  Whereas,  to  know  that  few,  or  many,  or  all 
men  shall  be  saved,  cannot  possibly  do  us  any  good.  It 
may  drive  us  into  despair :  It  may  make  us  secure,  and 
careless  about  our  future  state.  God  hath  promised  eter- 
nal life  to  those  who  believe  and  obey  him..  On  this 
ground  salvation  is  certain  ;  and  no  other  ground  we  caa 
take  will  make  it  more  so. 

Why,  then,  weary  ourselves  in  finding  out  those  things 
which  the  goodness  and  wisdom  of  God  have  hidden  from 
us?  Why  destroy  the  peace  of  our  own  minds,  of  our 
neighbourhood,  of  the  Church  of  God,  by  introducing  a 
wrangling  spirit,  and  disputing  about  that  which  cannot 
possibly  do  us  any  good  ?  Dispute  and  wrangle  as  we  will ; 
determine  as  we  please,  that  few,  that  many,  that  all  shall 
be  saved ;  still  it  will  be  true,  that  "  without  holiness  no 
man  shall  see  the  Lord :"  It  still  will  be  true,  that  "  he 
that  doeth  righteousness,"  and  he  only  "is righteous,  even 
as"  Christ  "  is  righteous."  Beware  lest  these  speculations 
in  religion,  which  can  never  be  proved,  lead  you  into  a 
neglect  of  that  penitence,  and  faith,  and  holy  obedience 
which  God  requires.  If  they  do,  be  your  opinions  what- 
ever they  may,  ever  so  right  in  your  own  opinions,  or  in 
the  estimation  of  others ;  you  will  be  found  in  the  number 
of  those  v^ho  "  will  seek  to  enter  in  at  the  strait  gate,  and 
shall  not  be  able." 

Through  a  principle  of  duty  1  have  mentioned,  and  said 
so  much  on  this  subject;  and  I  do  earnestly  recommend 
what  hath  been  said  to  your  serious  consideration.  I  am 
not  ignorant  of  the  risk  I  run  in  combating  prevailing  er- 
rors. If  they  be  old  ones,  they  are  riveted  by  long  habit. 
Possibly  they  have  been  the  belief  of  a  long  succession  of 
ancestors ;  and  people  reluctantly  hear  a  doctrine  impeach- 
ed in  which  they  have  grown  up,  and  in  which  their  fore- 
fathers lived  and  died.    Hence  it  comes  to  pass,  that  ev- 

VOL.   II.  F  f 


234  The  Strait  Gate. 

ror  goes  unexamined,  and  is  perpetuated  merely  because 
it  is  old. 

On  the  other  hand,  when  a  new  error  is  started,  its  very 
novelty  recommends  it.  The  vanity  of  the  human  heart 
is  flattered  by  the  notion  of  being  wiser  than  those  who 
have  gone  before,  and  of  having  struck  out  some  discove- 
ry which  escaped  their  sagacity.  If  4t  relax  the  severer 
precepts  of  the  gospel,  and  point  out  an  easier  way  to 
heaven  than  repentance  and  holiness,  they  who  are  uneasy 
in  their  present  state,  and  not  disposed  to  comply  with  the 
terms  which  the  gospel  requires,  and  yet  are  desirous  of 
supporting  a  fair  appearance,  will  generally  become  its 
partisans.  If  it  set  the  precepts  of  the  gospel  high,  and 
condemn  the  generality  of  Christians  for  falling  off  from 
the  purity  of  its  manners  ;  a  character  of  great  holiness  is 
acquired,  and  weak  people  join  the  error  because  it  is  an 
easy  way  of  being  more  holy  than  their  neighbours.  In 
neither  case  is  the  tenet  fairly  examined ;  but  it  gains 
proselytes  because  it  gives  a  man  an  aii;  of  importance,  to 
think  and  speak  differently  from  his  neighbours. 

One  evil  arising  from  error  in  religion,  especially  an  er- 
ror which  a  man  hath  taken  up  of  himself,  or  to  which  he 
hath  been  lately  brought  over,  is,  that  it  wholly  employs 
his  thoughts.  He  can  talk  of  no  other  religious  subject 
but  that.  You  would  imagine  he  thought  the  whole  gos- 
pel was  comprised  in  it.  This  is  iru)re  particularly  true 
of  the  preachers  and  propagators  of  error.  Their  ser- 
mons, their  conversation,  perpetually  run  on  their,  favor- 
ite topic.  In  the  pulpit,  in  private  company,  their  dis- 
course is  the  same.  Every  thing  else  is  neglected  as  of 
no  importance.  Talk  with  a  Calvinist  on  religion,  and- 
begin  where  you  will,  you  soon  get  into  election  and  re- 
probation, and  irresistible  grace,  and  tiie  decrees  of  God  : 
You  would  think  religion  consisted  of  nothing  else.  If 
you  are  not  of  his  opinion,  you  are  a  poor,  deluded,  na 
tural  man,  who  expect  to  be  saved  by  your  own  works. 
Nor  will  you  fare  better  if  yo|i  discourse  with  the  retainer- 
to  the  doctrine  of  universal  salvation.  He,  too,  can  talk 
on  no  other  subject :  And  though  he  believes  you  will  h 


i 


The  Strait  Gate.  23j 

?avcd ;  and  that  nothing  he  or  you  can  say  or  do  will  alter 
your  eternal  state,  he  will  dispute  with  as  much  eagerness 
and  heat  as  the  Calvinist,  who  really  fears  your  eternal 
damnation. 

Novelty  truth  miist  ever  want.  No  doctrine  of  Chris- 
tian religion  is  now  true,  which  was  not  true  seventeen 
hundred  years  ago.  Truth  fears  no  examination,  and 
dreads  no  discovery.  To  the  law  and  to  the  testimony 
she  is  ever  ready  to  appeal,  and  will  never  shrink  from 
their  decision.  The  written  word  of  God  must,  there- 
fore, be  our  last  resort.  Candor  and  fair  construction  are 
due  to  the  Holy  Books.  The  too  common  practice,  how- 
ever, is,  to  judge  the  Bible  by  our  opinions,  not  our  opin- 
ions by  the  Bible.  When  our  sentiments  and  the  Bible 
<lo  not  accord,  instead  of  correcting  our  sentiments  by  it, 
we  are  apt  to  force  the  construction,  vary  the  connection, 
put  new  meanings  to  old  words,  charge  the  holy  books 
with  corruptions  and  interpolations,  do  any  thing  rather 
than  give  up  a  favorite  sentiment. 

Let  every  one  attend  to  himself,  and  guard  his  conduct 
in  this  matter  :  Remembering  always,  that  Christianity  is 
not  merely  a  science  to  inform  the  understanding,  but  a 
system  to  correct  the  heart  and  regulate  the  actions  and 
manners  of  men,  and  make  them  capable  of  happiness 
with  God.  Knowledge  alone  will  never  do  this  :  It  will 
require  the  energy  of  strong  endeavours,  and  long  prac- 
tice. Attend,  therefore,  I  beseech  you,  to  the  text.  Dis- 
miss the  unpiofitable  inquiries  of  mere  curiosity,  and  be 
more  anxious  to  do  what  God  hath  commanded,  than  to 
know  what  he  hath  not  revealed.  By  denying  ungodli- 
ness and  worldly  lusts;  by  living  godly,  righteously,  and 
soberly  in  this  world,  strive  to  enter  in  at  the  strait  gate; 
for  they  who  only  seek  to  enter  in,  be  it  in  whatever  way 
they  please,  shall  not  be  able. 


DISCOURSE  XVIII. 

THE  PARABLE  OF  THE  VIRGINS. 

Matt.  xxv.  13. 

Watch  therefore,  for  ye  know  neither  the  day,  nor  the  hour^ 
wherein  the  Son  of  man  comeih, 

\jS  tlie  preceding  Chapter,  our  Lord  hath  g;iven  us  a 
prophetic  description  of  the  destruction  of  Jerusalem ; 
which  was,  within  forty  years,  fulfilled  by  the  Roman  ar- 
my under  Titus,  the  son  of  the  Emperor  Vespasian.  It 
is  remarkable,  that  the  stile  and  figures  of  speech,  by 
which  this  event  is  foretold,  are  not  only  exceeding  lofty, 
but  scarcely  applicable  to  any  thing  that  could  happen  in 
this  world.  That  the  expressions  which  the  Holy  Ghost 
dictated  to  the  prophets,  are  always  proportioned  to  the 
event  predicted,  will  be  readily  allowed  by  those  who 
have  studied  their  writings.  But  when  Jesus  the  Son  of 
God,  to  whom  God  gave  the  Holy  Ghost  without  meas- 
ure, became  a  prophet  to  declare  the  vengeance  of  heaven 
in  the  destruction  of  .Terusalem,  the  once  favourite  city 
of  God  most  high  ;  all  the  figures  and  strong  expressions 
of  the  old  prophets,  in  foretelling  the  destruction  of  old 
Jerusalem,  of  Tyre,  of  Babylon,  of  Nineveh,  sink  and 
become  as  nothing  in  the  comparison.  All  nature  is  dis- 
turbed and  trembles,  because  all  nature  feels  the  displeas- 
ure of  God.  Wars,  and  famine,  and  earthquakes,  the 
darkened  sun  and  moon,  the  falling  stars,  the  sign  of  the 
Son  of  man  coming  in  the  clouds  of  heaven,  the  rapid  ac- 
tivity of  the  angels  of  God,  collecting  "  with  a  great 
sound  of  a  trumpet'*  his  "  elect  from  one  end  of  heaven 
to  the  other,"  all  precede  the  final  ruin  of  that  devoted 
city.  Can  we  suppose  the  sacking  of  one  city,  the  deso- 
lation of  one  country,  could  thus  aflect  the  powers  of  na- 


238  The  Parable  of  the  Virgins. 

ture  ?  could  extend  its  influence  to  the  heavenly  oibs,  and 
put  the  whole  creation  in  confusion  ? 

When  God  speaks,  who  would  not  wish  to  learn  ?  Who 
would  not  wish  to  draw  instruction  from  the  fountain  of 
wisdom,  and  become  master  of  that  knowledge  which  is 
infallible?  Instruction,  and  wisdom,  and  knowledge  lie 
before  us  in  this  prophecy.  Happy  is  he  who  hath  ears  to 
bear,  and  a  heart  to  understand  it. 

There  are  two  things  signified  to  us  by  the  lofty  ex- 
pressions and  strong  terms  in  which  the  destruction  of  Je- 
rusalem is  described. 

1.  That  as  the  sin  and  impenitency  of  that  city  had  been 
greater  and  more  obdurate  than  those  of  any  other,  so  its 
destruction  should  be  more  terrible,  its  ruin  more  dread- 
ful, such  as  never  had  happened  to  any  other  city ;  and 
such  as  never  should  happen  to  any  city  again.  If  credit 
is  to  be  given  to  their  own  historian  Josephus,  this  was 
literally  true.  The  ruin  of  no  otlier  city  was  preceded  by 
such  evident  and  fearful  signs,  both  in  the  sky  and  on  the 
earth,  of  vengeance  impending  from  heaven.  And  the 
miseries  suflfered  by  that  people  in  the  siege  and  sacking  of 
the  city,  were  such  as  the  history  of  no  other  city  can  par- 
allel. 

2.  The  second  thing  signified  to  us  by  the  highly  figura- 
tive expressions  used  by  Christ  in  foretelling  the  destruc- 
tion of  Jerusalem  is,  that  the  judgments  and  vengeance  of 
God  inflicted  on  that  city  were  figures  and  emblems  of  the 
final  judgment  and  destruction  of  the  world  which  we  in- 
habit. Take  them  in  this  light,  and  there  is  nothing  hy- 
perbolical in  Ihe  expressions  used  by  Christ.  As  they  have 
been  verified  in  the  figure,  in  the  destruction  of  Jerusa- 
lem ;  so  they  shall  be  verified  in  the  reality,  when  "  the 
Lord  shall  come  with  ten  thousands  of  his  saints  to  execute 
judgment  upon  all,  and  to  convince  all  that  are  ungodly 
among"  men  "  of  all  their  ungodly  deeds  which  they  have 
ungodly  committed,  and  of  all  their  hard  speeches  w'hicli 
ungodly  sinners  have  spoken  against  him  ;"  then  "  the 
heavens  shall  pass  away  with  a  great  noise,  and  the  ele- 
ments shall  melt  with  fervent  heat,  the  earth  also,  and  the 
\^orks  that  are  therein  shall  be  burnt  up." 


Tlie  Parable  of  the  Virgins.  239 

In  the  Revelations  of  God,  more  especially  in  the  pro- 
phetic declarations,  there  is  a  double  lano^uage,  a  language 
of  things,  as  well  as  of  words.  Of  the  things  of  another, 
a  spiritual  world,  we  can  have  no  ideas,  but  by  analogy 
with  the  things  of  this  world.  Therefore  spirit,  and  spir- 
itual things  are  analogically  declared  to  us  by  the  things  of 
this  world  with  which  we  are  acquainted  ;  that  we  may 
Lave  some  conception  of  them,  however  imperfect  it  may 
be.  By  the  words  of  his  Revelation,  God  calls  our  atten- 
tion to  the  things  of  'his  world ;  and  by  (hem  our  under- 
standing is  led  on  to  such  a  knowledge  of  the  things  of  the 
invisible  w^orld,  as  is  necessary  to  our  oblaitiing  the  full 
^benefit  of  his  Revelations  to  us,  particularly  of  our  re- 
demption from  sin  and  death  by  Jesus  Christ. 

To  pursue  this  point  is  foreign  from  my  present  subject. 
I  shall,  therefore,  return  to  consider  the  use  our  Saviour 
makes  of  the  destruction  of  Jerusalem,  as  a  figure  of  the 
destruction  of  the  world  at  the  last  day. 

Having,  from  several  considerations,  particularly  from 
the  carelessness  of  the  old  world  in  the  days  of  Noah, 
when  "  the  flood  came  and  took  them  all  away,*'  strongly 
enforced  the  duty  of  watchfulness  upon  his  disciples ;  that 
they  might  be  prepared  to  obey  his  directions,  and  quit  that 
devoted  city  when  they  saw  the  signs  of  its  approaching 
destruction  j  he  introduceth  the  Parable  of  the  Ten  Vir- 
gins, which  served  a  double  purpose  ;  still  more  deeply 
to  impress  on  their  minds  the  great  duty  of  carefhlly  ob- 
serving  the  tokens  preceding  the  destruction  of  .Terusalem, 
and  to  lead  to  the  Parable  of  the  Talents,  and  the  de- 
scription of  the  General  Judgment  at  the  last  day  ;  by  the 
first  of  which  the  judgment  of  the  Christian  Church,  and 
by  the  latter  the  judgment  of  the  rest  of  the  world,  is  re- 
presented. 

What  our  Saviour  spoke  to  caution  and  direct  his  Apos- 
tles, the  Holy  Ghost  hath  caused  to  be  written  for  our 
admonition  also.  The  destruction  of  Jerusalem  could 
concern  only  those  who  lived  at  the  time,  and  in  the  neigh- 
bourhood of  that  dreadful  calamity:  That  hath  now^  been 
long   past,  and  concerns  us  no  further  than  as  it  furnishes 


240  The  Parable  of  the  Virgins. 

occasion  to  us  to  adore  the  justice  of  God,  and  to  admire 
the  certainty  and  severity  of  his  judgments  against  impen- 
itent and  unreclaimable  sinners.  But  as  the  destruction  of 
Jerusalem  was  a  figure  and  emblem  of  the  destruction  of 
the  world  at  the  last  day,  it  is  a  matter  in  which  we  are 
deeply  interested.  The  judgment  of  God  which  w^ill  ac- 
company that  event  we  must  all  undergo,  and.  ought, 
therefore,  to  be  "  mindful  of  the  words  which  were  spoken 
before  by  the  holy  prophets,  and  of  the  commandment  of 
the  Apostles  of  the  Lord  and  Saviour"  concerning  that 
solemn  audit:  And  to  *^  watch,"  because  we  "  know  nei- 
ther the  day,  nor  the  hour  when  the  Son  of  man  cometh" 
to  judgment. 

The  reasonableness  as  well  as  necessity  of  this  duty  will 
appear  if  we  consider, 

1.  The  certainty  of  the  judgment  which  awaits  all  men 
at  the  end  of  the  world,  when  the  things  done  in  the  body 
shall  be  brought  before  the  tribunal  of  God,  and  shall  re- 
ceive the  absolution  or  condemnation  of  the  Judge,  ac- 
cording as  they  have  been  good  or  bad. 

That  this  judgment  shall  take  place,  at  the  end  of  the 
world,  is  mentioned  and  alluded  to  in  so  many  places  of 
the  New  Testament,  that  it  seems  needless  to  advert  par- 
ticularly to  any  one  of  them.  St.  Paul  declared,  in  his 
apology  before  the  court  of  Areopagus  at  Athens,  that 
God  "  hath  appointed  a  day  in  the  which  he  will  judge 
the  world  in  righteousness,  by  that  Man  whom  he  hath  or- 
dained ;  whereof  he  hath  given  assurance  unto  all  men, 
in  thai  he  hath  raised  him  from  the  dead."  He  hath  also 
declared  that  "  we  must  all  appear  before  the  judgment- 
seat  of  Christ;  that  every  one  may  receive  the  things  done 
in  his  body,  according  to  that  he  done,  whether  it  be  good 
or  bad." 

2.  The  certainty,  and  sometimes  the  suddenness  with 
which  men  are  taken  out  of  this  world.  We  see  that  all 
die ;  and  an  Apostle  hath  told  us,  "  it  is  appointed  unto 
men  once  to  die,"  and  "  after  this  the  judgment."  We 
see  also  that  many  die  suddenly,  w  ithout  time  for  thought 
or  reflection;  and  consequently  without  time  to  prepare 


\ 


The  Parable  of  the  Virgins.  241 

themselves  for  the  judgment  which  is  to  follow,  should 
they  have  been  so  unhappy  as  lo  neglect  it  in  their  health. 

3.  Tliat  between  death  and  the  resurrection,  the  soul  of 
the  deceased  must  wait  in  the  receptacle  appointed  for  it 
by  God;  either  in  peace  and  refreshment  with  the  souls  of 
the  faithful  who  have  departed  this  life,  in  the  bosom  of 
Abraham — -the  Paradise  of  God — in  the  society  of  holy 
angels,  and  in  the  manifestation  of  Jesus  the  Saviour;  in 
certain  hope  and  assurance  of  a  blessed  resurrection  to 
eternal  life,  and  acquittal  at  the  tribunal  of  God,  when 
he  shall  bring  the  living  and  tiiedead  to  judg.nent ;  or,  in 
remorse,  and  anxious  foreboding  of  the  vengeance  of  God 
which  shall  overtake  the  wicked,  when  he  shall  judge  the 
world,  and  recompense  every  one  according  to  his  deeds. 

That  judgment  does  not  immediately  follow  death,  is 
probable,  1.  From  the  silence  of  Holy  Scripture  on  the 
subject:  Itgives  us  no  account  of  any  judgment  but  after 
the  resurrection,  which  is  to  be  executed  by  Jesus  Christ, 
God  and  Man,  2.  From  its  giving  us  no  account  of  the 
souls  of  the  faithful  going  to  heaven— understanding  hea- 
ven to  mean  the  place  or  state  of  perfect  glory  and  hap- 
piness-— till  they  are  led  thither  by  Christ  their  Redeemer, 
in  his  triumphant  train,  after  their  final  acquittal  at  the 
general  judgment.  3.  From  the  impossibility  that  the  soul 
of  any  person  should  enter  heaven,  till  Christ  the  fore- 
runner had  entered  for  us.  Accordingly,  St,  Paul,  cele- 
brating the  virtues  and  faith  of  the  old  servants  of  God, 
saith,  "  These  all  having  obtained  a  good  report  through 
faith,  received  not  the  promise,^'  that  heavenly  country,  that 
city  which  God  hath  prepared  for  them  ;*  '*  God  having 
provided"  or  foreseen  "  some  better  thing  for  us,  that 
they,  without  us,  should  not  be  made  perfect."t  4.  From 
the  improbability  that  the  soul  of  Christ  went  to  heaven, 
between  his  death  and  resurrection.  If  it  did,  he  ascend- 
ed twice,  once  in  his  human  soul,  and  once  soul  and  body 
united.  According  to  an  article  of  one  of  our  Creeds, 
the  human  soul  of  Christ,  at  his  death,  went  into  "Ahh  the 

•  H?b.  xi.  13—16.  t  ilcb.  xi.  39,  40. 

VOL.  II.  O  g 


242  'llie  Parable  of  the  Virgins. 

receptacle  of  departed  souls — that  part  of  it  called  Para- 
dise, where  the  penitent  thief,  to  whom  he  had  promised, 
*'  This  day  shalt  thou  be  wuth  me  in  Paradise,'*  was  with 
liim  ;  and  there  he  probably  continued  till  the  time  of  his 
resurrection. 

4.  That  in  this  intermediate  state,  nothing  done  by  the 
soul  can  alter  its  condition  with  regard  to  the  future  judg- 
ment. Because  that  judgment  is  to  be  concerning  the 
things  done  in  the  body,  all  the  operations  of  which  are 
ended  by  death,  and  must  remain  in  their  own  stale,  till 
judgment  decide  upon  them. 

Seeing,  then,  these  things  are  so:  That  the  judgment 
of  God  awaits  us  after  the  resurrection  :  That  sudden 
death  sometimes  takes  men  out  of  the  world  without  giv- 
ing them  any  time  to  prepare  themselves  for  that  awful 
period  :  That  between  death  and  the  resurrection,  nothing 
can  be  done  towards  altering  the  state  of  the  soul  with  re- 
gard to  the  general  judgment ;  and  since  that  judgment  is 
to  take  cognizance  of  all  things  done  in  the  body ;  great 
must  be  the  necessity  which  lies  upon  us  to  live  so  as  al- 
ways to  be  ready  to  leave  this  woild,  when  it  shall  please 
God  to  call  us  out  of  it.  When  that  shall  be,  we  know 
not,  nor  with  how  little  warning  it  shall  take  place.  Our 
only  remedy  is  to  watch  constantly,  that  we  may  always 
live  as  God  directs,  and  be  prepared  for  the  coming  of  our 
Lord  to  judge  the  world ;  or,  which  to  us  is  a  matter  of 
the  same  importance,  for  the  time  of  our  departure  out  of 
it.  "  Blessed  is  that  servant  whom  his  Lord  when  he  Com- 
eth shall  find"  watching,  and  diligently  employed  in  doing 
his  will. 

Great  must  be  the  importance  of  that  duty,  which  our 
Lord  took  so  much  pains  to  impress  upon  us;  and  great 
the  necessity  of  our  carefully  attending  to  what  he  hath 
said  upon  it.  To  this  end,  as  hath  been  observed,  he  spake 
the  parable  of  the  "  Ten  Virgins,  who  took  their  lamps 
and  went  forth  to  meet  the  bridegroom."  Let  us,  then, 
inquire  into  the  meaning  and  application  of  this  parable; 
and  God  grant  that  it  may  have  its  full  eflectupon  us. 

These  ten  virgins  represent  unto  us  the  state  of  Christ's 


Tfic  Farahle  of  the  Virgins.  213 

f:hurch  in  tliis  world,  consisting  of  the  whole  body  of  pro- 
fessors who  have  been  admitted  into  it,  from  its  beginnUig 
to  the  end  of  the  world.  They  moreover  represent  to  us 
the  conduct  of  these  professors,  and  what  shall  be  tneir 
fete  at  tlie  last.  The  Church  of  Clirist  is,  in  the  gospels, 
frequently  called  the  kingdom  of  heaven:  Its  members  pro- 
fess to  live  in  a  constant  state  of  preparation  for  the  coming 
of  their  Lord,  at  whatever  time  that  shall  happen.  These 
ten  virgins  "  took  their  lamps,"  by  which  the  Christian 
profession  is  signified,  "  and  went  forth  to  meet  the  bride- 
groom," that  they  might,  in  his  train,  go  in  to  the  mar- 
riage feast.  This  is  the  hope  of  every  Christian ;  and  it 
ought  to  be  the  steady  purpose  of  his  life,  so  to  conduct 
himself,  that  he  may  be  among  those  "  blessed"  ones  who 
shall  be  "  called  unto  the  marriage  supper  of  the  Lamb."* 
The  union  betwixt  Christ  and  his  Church  is  frequently 
represented  to  us  by  marriage,  or  the  union  of  husband 
and  wife,  by  which  they  twain  are  made  one  fleshy  H.% 
is  the  bridegroom,  the  Church  his  bride :  and  he  is  the 
bead  of  the  Church,  even  as  the  husband  is  the  head  of 
the  wife.  While  this  world  shall  continue,  this  union  must 
subsist  by  covenant  or  contract :  It  is  the  time  of  the  es- 
pousals :  The  Church  is  now  betrothed  to  Christ  as  a  chaste 
Virgin.f  This  time  of  the  espousals  must  continue  till 
the  union  be  perfectly  completed ;  that  is,  till  Christ  shall 
present  or  take  the  Church  to  himself — after  he  hath  sanc- 
tified and  cleansed  it  "  with  the  washing  of  the  water"  of 
baptism,  the  laver  of  regeneration  ;$  and  "  by  the  word 
of  his  grace,  which  is  able  to  build  us  up,  and  to  give  us 
an  inheritance  among  them  which  are  sanctified''^ — ''  a 
glorious  Church,  not  having  spot  or  wrinkle,  or  any  such 
thing,  but  holy  and  without  blemish." ||  Till  the  general 
judgment  shall  have  separated  the  tares  from  the  wheat  in 
the  field  of  God's  husbandry,  the  kingdom  of  heaven  in 
this  world,  it  will  not  appear  "  who  are  his,  and  who  are 
holy."  .  Till  that  period,  therefore,  the  marriage  union 
betwixt  Christ  and  the  Church  will  not  be  perfected,  nor 
the  marriage  feast  celebrated.     But  when  the  judgment 

*  llev.  xix.  9.        t  2  Cor.  xi.  2»        \  Tit.  iu.  5.        §  Acts  xx.  32.      H  Eph.  v-  26, 27. 


i 


244  The  Parable  of  the  Virgins, 

shall  be  passed;  all  her  faithful  members  who  have  ever 
lived,  shall  hear  the  joyful  voice  of  the  Bridegroom,  their 
Saviour,  and  their  Judge,  "  Well  done,  good  and  faith- 
ful servants,  enter  >e  into  the  joy  of  your  Lord."  Then 
shall  they  ascend  in  his  triumphant  train,  and  enter  his 
heavenly  kingdom,  and  partake  of  the  marriage  feast  of 
the  Lamb,  those  good  things  which  "  eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into  the  heart  of  man, 
which  God  hath  prepared  for  them  that  love  him"^~ — the 
rich  repast  of  divine  goodness  and  love. 

In  the  characters  of  the  virgins,  in  the  text,  there  is  a 
remarkable  difference.  "  Five  of  them  were  wise,  and 
five  were  foolish;*'  and  the  folly  of  the  one,  and  the  wis- 
don)  of  the  other  ^^howed  itself  in  this  circumstance — The 
foolish  virgins  took  their  lamps  burning,  but  took  no  oil 
to  replenish  them,  when  that  which  was  in  them  should  be 
expended:  that  is,  they  called  themselves  Christians,  and 
were  Christians  by  profession  ;  but  they  were  not  diligent 
to  adorn  their  holy  profession  with  the  proper  fruits  of 
Christianity,  by  walking  worthy  of  the  vocation  w [here- 
with they  were  called.  But  the  wise  virgins  took  oil  in 
their  vessels  with  their  lamps,  that  they  might  be  able  to 
supply  them,  and  keep  them  always  burning.  They  re- 
garded the  duties  and  virtues  of  their  holy  religion,  as 
well  as  the  profession  of  it.  To  work  out  their  salvation 
with  fear  and  trembling,  and  to  make  their  callins:  and 
election  sure,  was  the  great  business  of  their  lives  :  Know- 
ing, that  as  God  wrought  in  them  both  to  will  and  to  do 
of  his  good  pleasure,  it  was  their  duty  to  work  in  their 
heavenly  calling  while  he  enabled  and  gave  them  oppor- 
tunity to  do  so,  by  doing  what  he  had  commanded,  and 
living  as  he  had  directed,  to  the  utmost  of  their  power. 

The  same  difference  that  there  is  in  the  characters  of 
these  virgins  may  be  observed  in  the  characters  of  Chris- 
tian professors.  Some  are  careful  to  adorn  tlieir  profes- 
sion with  all  the  virtues  of  a  holy  life;  to  watch  carefully 
against  all  temptations  to  sin ;  and  to  obey  from  the  heart 
that  form  of  sound  doctrine  which  was  delivered  them; 

*  1  Cor.  ii.  9. 


The  Parable  of  the  Virgins.  243 

walking  in  all  the  comnnandments  of  God,  and  mortifying 
all  the  evil  propensities  of  their  nature.  Others  are  con- 
tent w  ith  their  profession,  and  satisfied  with  the  Christian 
name :  The  duties  of  Christianity  are  disregarded  by 
them :  Professing  to  be  the  servants  of  God,  they  live  in 
subjection  to  the  inspirations  of  satan,  the  lusts  of  the 
flesh,  the  wicked  pleasures  and  covetous  tempers  of  the 
world.  As  the  conduct  of  these  two  kinds  of  Christians 
resembles  that  of  the  virgins  in  the  parable,  so  will  the 
issue  of  their  conduct  also  be  like  theirs. 

Till  the  Bridegroom  came,  all  the  virgins  "  slumbered 
and  slept."  The  scene  of  the  parable  is  laid  in  the  night, 
to  represent  to  us  the  daikness,  and  perplexity,  and  mise- 
ry of  this  wicked  world,  in  which  the  Church,  till  the 
lime  of  her  espousals  be  accomplished,  is  obliged  to  con- 
tinue. The  proper  business  of  the  night  is  to  sleep  and 
rest  the  body,  that  it  may  be  fit  for  the  duties  of  the  suc- 
ceeding day.  In  their  sleeping,  therefore,  there  was  no 
harm ;  nature  required  it,  and  must  be  indulged.  By 
their  sleeping,  is  meant  the  various  occupations  and  em- 
ployments of  life,  by  which  the  body  is  supported  and 
fed.  The  body  is  the  creature  of  God,  and  the  heir  of 
immortality :  While  it  pleases  God  to  continue  us  in  the 
world,  it  has  a  right  to  be  fed  and  nourished ;  and  our 
duty  requires  us  to  provide  for  its  necessities.  The  dan- 
ger is  in  over-feeding  and  pampering  it,  to  the  increase  of 
its  evil  propensities  and  lusts,  by  which  we  shall  be  drawn 
into  sin  against  God. 

At  midnight,  a  sudden  proclamation  was  made,  "  Be- 
hold, tlie  Bridegroom  cometh,  go  ye  out  to  meet  him." 
At  this  notice,  all  the  Virgins  rising  to  trim  their  lamps, 
the  foolish  ones  perceived  that  their  lamps  were  going  out, 
for  want  of  oil.  Having  none  to  supply  them,  they  re- 
quested their  companions  to  give  them  part  of  their  stock. 
Tliey  then  found  tL»e  want  of  that  holy,  Christian  life 
which  they  had  neglected,  contenting  themselves  with  the 
profession,  without  regarding  the  duties  of  Christianity ; 
flaltering  themselves,  probably,  that  they  should  do  well 
enough  without  them.    However  great  their  necessity  was. 


246  The  Parable  of  ike  Virgins. 

their  application  was  rejecled  by  the  wise  Virgins,  who 
replied,  "  Not  so,  lest  there  be  not  enough  for  us  and  you : 
But  go  ye  rather  to  them  that  sell,  and  buy  for  yourselvesv' 
The  expression  of  buying  oil  for  their  lamps,  seems  to  be 
used  merely  to  keep  up  the  similitude  in  the  Parable,  be- 
cause that  is  the  usual  way  of  su[)plying  lamps  with  oil. 
If  it  have  any  further  intention,  it  is  to  convince  us  how 
fruitless  and  vain  the  attempt  would  be.  As  oil,  in  this 
Parable,  signifies  that  due  preparation  to  meet  the  Lord 
when  he  cometh,  either  at  the  day  of  judgment  or  at  the 
time  of  our  own  death,  which  arises  from  watching  and 
ihe  uniform  practice  of  all  the  good  works  and  duties 
which  our  holy  religion  requires,  it  cannot  be  transferred 
from  one  to  another.  Was  that  possible,  no  one  has  more 
than  he  will  want.  Should  any  one  be  so  presumptuous 
as  to  imagine  he  had  done  more  in  the  service  of  God  than 
was  required,  contrary  to  the  direction  of  Christ  to  his 
Apostles,  "  When  ye  have  done  all  those  things  which  are 
commanded  you,  say,  we  are  unprofitable  servants ;  we 
have  done  that  which  was  our  duty  to  do  ;"'^'  and  should 
pretend  to  transfer  the  merit  of  his  works  to  others ;  the 
negociation  would  end  with  as  little  advantage  to  the  pur- 
chaser as  is  represented  in  the  Parable  :  For, 

While  the  foolish  Yirgins  went  to  buy — in  other  words, 
while  they  endeavoured,  in  some  way  or  other,  to  make 
themselves  ready — the  Bridegroom  came;  and  the  wise' 
Virgins,  having  trimmed  their  lamps,  and  being  ready  for 
his  coming,  went  in  with  him  to  the  marriage  feast,  and 
the  doors  were  shut.  When,  therefore,  the  foolish  Yir- 
gins came  and  requested  admission,  saying,  "  Lord,  Lord, 
open'*  the  door  "  to  us"  also ;  he  answered,  "  Yerily  I 
say  unto  you,  I  know  you  not" — I  own  no  persons  care- 
less and  improvident  as  you  are,  as  fit  guests  at  my  feast. 
The  application  of  the  Parable  then  follows,  "  Watcb>-- 
therefore,  for  ye  know  neither  the  day,  nor  the  hour 
wherein  the  Son  of  man  cometh." 

So  much  hath  been  said  upon  the  duty  and  necessity  of 
watchfulness  or  great  care  to  fulfil  our  duty  in  this  worlds 

*  T,\ike  xyii.  10. 


The  Parable  of  the  Virgins.  247 

accf)rdino;  to  tlie  will  of  God,  that  I  sliall  content  myself 
with  observing,  that  the  old  Commentators,  particularly 
Origen  and  Cdrysostom,  suppose  the  Parable  to  have  been 
designed  and  spoken  against  a  latt,  or  deathbed  repentance  ; 
when  the  body  and  mind  are  so  worn  down  by  age  and  in- 
firmity, or  by  sickness,  that  the  pleasures  of  vice  and  sin 
can  be  no  longer  enjoyed,  and  the  prospect  of  eternity 
opens  full  on  the  soul.  Repentance  under  such  circum- 
stances, this  Parable,  according  to  their  interpretation  of 
^it,  declares  to  be  invalid  with  God. 

Without  presuming  to  set  limits  to  the  mercy  of  God,  it 
is  obvious  to  observe,  that  our  Saviour  concludes  the  Pa- 
rable with  declaring  the  necessity  of  watchfulness,  that 
we  may  be  always  ready,  because  we  know  not  the  day 
nor  hour  when  the  Son  of  man  cometh  :  Whether  that 
day  be  the  day  of  our  death  or  the  day  of  judgment,  it 
is  of  equal  importance  to  us.  In  the  foregoing  Chapter, 
lie  earnestly  presses  on  us  the  necessity  of  doing,  with  all 
fidelity  and  diligence,  the  work  of  the  Lord;  that  is,  our 
duty  according  to  God's  coinmandments.  In  another 
place,*  he  strictly  commands  the  same  duty,  "  Take  heed 
to  yourselves,  lest  at  any  time  your  hearts  be  overcharged 
"with  surfeiting  and  drunkenness,  and  the  cares  of  this 
Jife,  and  so  that  day  come  upon  you  unawares:  For  as  a 
snare  shall  it  come  on  all  them  that  dwell  on  the  face  of 
the  whole  earth.  Watch  ye,  therefore,  and  pray  always, 
that  ye  may  be  accounted  worthy  to  escape  all  these  things 
that  shall  come  to  pass,  and  to  stand  before  the  Son  of 
man."  It  is  hard  to  conceive  that  the  necessity  of  watch- 
fulness, and  constant  prayer,  and  care  to  do  the  will  of  God, 
can  be  so  great  as  Christ  hath  represented  them,  if  we 
may  neglect  them  through  our  whole  life,  and  not  suffer 
at  last  for  our  negligence — if  we  may  live  in  the  omission 
of  all  God  hath  commanded,  and  in  the  practice  of  all  he 
hath  forbidden;  and,  in  the  hour  of  death,  cry,  "Lord 
have  mercy  upon  us;"  and  thus  be  happy.  Good,  there- 
fore, is  the  advice  of  the  son  of  Sirach,  Humble  thyself,  be- 
fore thou  be  sick,  and  in  the  time  of  sins  show  repcntanee — 
and  defer  not  until  death  to  bejusijfied. 

*  Luke  xxi.  34,  &c. 


DISCOURSE  XIX. 

CAUTIONS  WITH  REGARD  TO  HEARING  SERMONS. 

Luke  viii.  18. 
Take  heed  how  ye  hear, 

\JUR  Saviour,  having  explained  the  Parable  of  the 
Sower  to  his  disciples,  added  that  of  the  lighted  candle ; 
that  they  might  understand,  his  intention  in  communica- 
ting that  knowledge  to  them  was  not  that  they  should  keep 
it  to  themselves,  but  that  they  should  proclaim  and  teach 
it  to  others.  The  caution  of  the  text  follows,  and  is  sup- 
ported by  a  declaration  which  several  times  occurs  in  his 
instructions;  "Take  heed  how  ye  hear:  for  whosoever 
hath"  (so  as  to  improve  it  to  the  purposes  for  which  he  hath 
it)  "  to  him  shall"  more  ''  be  given  ;  and  whosoever  hath 
not,  from  him  shall  be  taken  even  that  which  he  seemeth 
to  have." 

The  \e\U  therefore,  relates  to  the  temper  with  which  we 
hear  religious  instruction,  especially  from  those  who  are 
appointed  by  God  to  dispense  it  to  us.  The  admonition 
of  our  Saviour  ought  to  convince  us  that  it  is  a  matter  of 
serious  importance  ;  and  the  observation  which  every  Min- 
ister of  Christ  must  make,  that  little  apparent  benefit  arises 
from  hearing  sermons,  will  convince  him  that  his  admoni- 
tion is  not  regarded  as  it  ought  to  be. 

Some  part  of  the  blame  probably  belongs  to  them  wbomi 
God  hath  called  to  be  public  Instructors  in  his  Church. 
They  being  men  of  like  passions  and  infirmities  with  oth- 
ers, may  not  in  every  respect  come  up  to  their  duty. 
They  may  be  negligent  in  preparing  themselves  for  the  dis- 
charge of  their  office  of  preaching  God's  word  to  advan- 
tage.   They   may  be  careless  and  languid  in  the  delivery 

VOL.  II.  H  h 


250         Cautions  with  regard  to  hearing  Sermons. 

of  their  discourses.  Though  no  crime  may  stain  their 
characters:,  their  conduct  may  defeat  the  benefit  of  their 
public  instruction.  May  God  give  them  all  grace  to  at- 
tend duly  to  their  own  conduct  in  these  respects  ;  for  heavy 
will  be  their  doom,  if  the  preaching  of  the  Gospel  of 
God  fail  ot  its  full  effect  through  their  fault. 

But  whatever  may  be  the  deficiencies  of  those  who 
preach  the  Gospel;  we  have  a  right  to  expect  more  fruit 
from  their  labours,  such  as  they  are,  than  we  see  produced. 
This  must  be  the  fault  of  the  Hearers  ;  and  it. requires  the 
consideration  of  their  serious  hours,  and  their  earnest 
prayers  to  Almighty  God,  the  giver  of  all  grace,  that  they 
may  correct  it.  The  subject  is  important,  and  weighty 
consequences  are  dependent  on  it — the  glory  of  God,  the 
honor  of  our  Redeemer,  the  prosperity  of  religion,  their 
own  future  welfare,  and  the  future  welfare  of  others. 

Such  excuses  as  satisfy  themselves  are  easily  made  by 
most  people,  when  religion  is  concerned  ;  for  when  the 
accused  is  his  own  Judge,  his  acquittal  too  generally  fol- 
lows of  course.  But  whether  those  excuses,  with  which 
men  satisfy  themselves,  will  satisfy  their  final  Judge,  de- 
serves their  consideration.  An  Apostle  hath  told  us,  ''  If 
we  would  judge  ourselves,  we  should  not  be  judged.'* 
But  righteous  judgment  will  certainly  be  expected  of  us. 
If  we  might  be  allowed  to  change  one  word  in  the  above 
cited  text,  and  read,  "  If  we  would  condemn  ourselves, 
we  should  not  be  condemned,"  I  conceive  neither  the  pro- 
priety of  the  translation,  nor  the  truth  of  Scripture  would 
suffer  by  it. 

Be,  therefore,  your  own  judges,  while  I  endeavour,  in 
plainness  and  sincerity,  to  lead  you  to  the  true  apprehen- 
sion of  what  is  contained  in  this  important  text,  "  Take 
heed  how  ye  hear.'* 

1.  It  iinplies  a  disposition  to  attend  to  what  is  said,  and 
to  be  instructed  by  it. 

To  sit  within  the  sound  of  the  Preacher's  voice,  and 
hear  his  words  without  attending  to  them,  can  answer  no 
good  purpose.  Thus  hearing,  you  hear  not,  because  you 
understand  not,    One  design  of  preaching,  is  to  instruct ; 


Cauiiom  with  regard  to  hearing  Sermons.         251 

bill  if  you  understand  not,  tliis  end  of  preacliin^,  with  re- 
fijaid  to  you,  is  defeated.  Or,  should  the  Preacher's  view 
be  to  correct  something  amiss,  to  enliven  your  devotion, 
lo  refresh  your  memory,  to  call  off  your  affections  from 
the  things  of  the  world,  and  direct  them  to  things  above  ; 
as  to  any  advantage  you  will  get,  you  might  as  v^ell  be  in 
any  other  place,  or  employed  in  any  other  matter. 

But  possibly  the  Preacher  does  not  please  you.  His 
voice  is  coarse,  or  his  manner  uncouth,  or  his  language 
inelegant,  and  you  cannot  command  your  attention.  But, 
remember,  the  Preacher  is  God's  Minister  to  you,  for  your 
good.  It  is,  therefoi-e,  your  duty  to  hear  him  with  atten- 
tion and  patience.  To  have  the  ears  charmed,  and  the 
imagination  delighted,  may  be  very  pleasing  sensations: 
But,  unless  the  understanding  be  informed,  and  the  heart 
mended,  these  sensations  might  have  as  well  been  produ- 
ced by  a  song,  as  a  sermon ;  and,  in  a  general  way,  the 
impression  would  last  as  long  in  one  case,  as  in  the  other. 

I  mean  not  to  excuse  any  Clergyman  who  indulges  him- 
self in  an  indolent,  careless,  or  awkward  manner  in  the 
pulpit.  It  is  his  duty  to  correct  any  habits  of  this  kind, 
and  to  qualify  himself  to  discharge  the  solemn  office  of 
preaching,  with  propriety.  But  suppose,  with  his  utmost 
endeavour,  he  should,  as  a  Preacher,  fail  to  please  you ; 
still  it  is  your  duty,  while  you  live  under  bis  ministry,  to 
attend  to  his  discourses,  and  get  as  much  instruction  from 
them  as  you  can.  Possibly  some  part  of  the  fault  may  be 
in  you :  A  careless  habit  may  be  more  to  blame,  than  any 
defects  in  the  Preacher.  At  least,  it  would  be  worth  the 
trial,  whether  continued  exertion,  on  your  part,  to  cona- 
mand  your  attention,  w^ould  not  wear  off*  or  lessen  what 
appeared  disgusting  in  the  Preacher's  manner. 

Another  excuse  for  inattention  is,  that  the  Preacher  tells 
you  nothing  that  is  new — nothing  but  what  you  knew 
before  :  And  why  should  you  be  obliged  to  attend  for  half 
an  I'our,  to  bear  only  what  you  had  often  heard,  and  with 
which  you  was  as  well  acquainted  as  your  Minister? 

How,  then,  did  you  get  your  knowledge  ?  If  by  preach- 
ing, why  not  continue  that  attention  to  a  method  of  in- 


252         Cautions  wilh  regard  to  hearing  Sermons. 

struclion,  from  which  you  liave  received  so  much  benefit  ? 
If  in  any  other  way;  is  it  no  satisfaction  to  have  your 
knowledge  confirmed  by  discourses  from  the  pulpit  ?  Pos- 
sibly, too,  while  you  are  inattentive,  and  your  thoughts 
wandering,  some  sentiment  may  be  delivered  which  would 
have  pleased  you  ;  some  duty,  in  which  you  are  deficient, 
enforced  with  motives  you  never  thought  of;  some  sin,  in 
which  you  lived,  reproved  in  a  manner  which  would  have 
affected  you  ;  some  point  of  doctrine,  in  which  you  want- 
ed  instruction,  explained;  some  text  of  Scripture,  which 
you  did  not  understand,  set  in  a  clear  light :  But  through 
inattention  you  have  lost  the  opportunity,  and  it  may  nev- 
er again  return  to  you. 

Besides;  though  you  maybe  so  well  informed  as  to 
need  no  instruction;  is  that  the  case  with  the  whole  con- 
gregation ?  Others  may  be  ignorant ;  and  you  surely  would 
not  prevent  their  improvement.  Set,  then,  a  good  exam- 
ple; and  by  your  own  attention,  encourage  attention  in 
them.  Some  advantage  may  thereby  accrue  even  to  you. 
You  may  find  your  love  to  God  enlivened,  your  faith 
quickened,  your  devotion  warmed,  your  piety  promoted, 
your  benevolence  heightened,  and  every  good  disposition 
animated,  by  the  repetition  of  what  you  before  knew  full 
well.  Why  then  will  you,  by  inattention,  preclude  your- 
self from  all  chance  of  so  great  blessings  ? 

Another  cause-  of  inattention  is  levity.  Some  persons? 
have  so  much  vivacity  in  their  composition,  and  require 
such  a  perpetual  change  of  objects  to  entertain  them,  that 
they  cannot  stay  in  any  place,  or  converse  on  any  topic, 
or  engage  in  any  matter  long  enough  to  receive  instruc- 
tion. All  must  be  mirth,  or  they  are  unhappy.  Brilliant 
sallies  of  imagination,  lively  repartees,  puns,  jests,  laugh- 
able merriment  of  any  kind,  constitute  their  whole  enjoy- 
ment. There  may  be  advantages  in  such  a  disposition 
with  regard  to  this  v^^orld.  The  little  rubs  of  life  aflect 
not;  and  the  heavy  strokes  of  adversity  are  soon  forgot- 
ten. But,  to  indulge  such  a  disposition  in  Church,  is  both 
ridiculous  and  wicked.  Levity  is  no  friend  to  considera- 
tion; no  qualification  for  attending  to  the  interests  of 


CaiUions  with  regard  to  hearing  Sermons,  253 

eternity.  It  kills  devotion;  it  hinders  divine  contempla- 
tion, and  closes  the  mind  against  instruction.  Let  the 
Preacher  have  prepared  ever  so  good  a  sermon;  let  him 
deliver  it  with  ever  so  much  propriety  ;  in  the  midst  of  a 
serious  argument,  or  of  a  pathetic  exhortation,  some  whim 
strikes  the  fancy  and  must  be  communicated.  A  whisper 
ensues ;  laughter  follows ;  the  whole  pew  is  disturbed ; 
and  the  Minister  hath  composed,  and  preached  in  vain. 
If  nothing  worse,  yet  the  occasional  adjustment  of  the 
little  ornaments  of  dress,  observations  on  the  appearance 
and  behaviour  of  others,  and  the  treasuring  up  of  remarks 
fer  future  nierriment,  too  probably  are  the  employment 
of  such  persons  through  the  whole  sermon. 

Another  cause  of  inattention  is  the  intrusion  of  worldly 
objects  into  the  pfiind.  While  at  church,  the  miser  may 
be  contemplating  his  wealth,  or  calculating  his  interest ; 
the  worldling  laying  plans  for  the  prosecution  of  his  busi- 
ness; the  man  of  ambition  contriving  the  exaltation  of  his 
dignity  ;  the  debauchee,  the  certain  enjoyment  of  his  plea- 
sures. God  grant  there  be  no  occasion  for  these  remarks. 
Yet  goliciiude  that  you  may  reap  the  full  benefit  of  that 
religious  instruction  which  God  hath  provided  for  you, 
hath  drawn  them  from  me. 

Let  me  now  observe,  that  in  order  to  make  sermons 
profitable  to  you,  it  is  not  only  necessary  that  you  attend 
to  them,  but  that  you  attend  with  a  firm  and  honest  reso- 
lution to  believe  and  practise  whatever  you  shall  be  con- 
vinced is  your  duty  ;  and  that  the  seriousness  with  which 
you  attend  be  not  dropped  as  soon  as  you  leave  the  church. 
It  ought  to  be  continued,  at  least,  long  enough  to  give 
you  lime  for  reflection.  This  reflection  ought  to  be  re- 
called at  proper  intervals,  that  you  may  add  to  your  stock 
of  knowledge  what  \ou  gained  from  the  last  sermon,  and 
make  it  subservient  to  your  growth  in  grace  and  in  Chris- 
tian virtues. 

For  this  reason  you  ought  not  to  return  suddenly  to  the 
consideration  of  worldly  business.  What  necessity  re- 
quires must  be  regarded:  But  unnecessary  attention  to 
worldly  objects,  as  soon  as  we  leave  the  church,  will  dis- 


254         Cautions  with  regard  to  hearing  Sermons. 

tract  the  mind,  and  lessen  the  benefit  you  would  other- 
wise receive  from  the  instructions  of  the  pulpit.  Six  days 
in  the  week  our  Creator  hath  given  us,  to  provide  for  this 
life  ;  the  seventh  he  hath  appropriated  to  the  interests  of 
eternity.  We.  shall  show  our  wisdom  by  regarding  the 
institution  of  our  Maker,  and  not  by  encroaching  on  a 
day  which  he  hath  blessed  and  sanctified  to  so  important 
a  purpose. 

Far  be  it  from  me  to  recommend  a  sullen,  gloomy  be* 
haviour  to  religious  people.  It  is  generally  the  child  of 
pride  and  ignorance  ;  the  nurse  of  peevishness  and  bigo- 
try. I  know  no  person  who  has  a  better  right  to  be  cheer- 
ful than  the  pious  Christian.  Only  let  him  take  care  that 
his  cheerfulness  be  innocent,  and  do  not  degenerate  into 
levity;  especially  not  into  such  levity  as  shall  lead  him 
into  improper  behaviour  at  church,  or  efface  the  good  im- 
pressions he  hath  there  received. 

2.  The  text  implies  in  it  the  duty  of  hearing  sermons 
with  an  open  and  candid  heart;  neither  warped  by  preju- 
dice against  the  Preacher,  nor  by  unreasonable  partiality 
in  his  favour. 

If  tiie  mind  be  barred  by  prejudice,  or  warped  by  par- 
tiality, the  chance  of  obtaining  instruction,  or  of  having 
oiu'  good  dispositions  confirmed,  will  be  much  lessened. 
Prejudice  will  shut  the  ears  and  harden  the  heart  against 
conviction.  Partiality  will  incline  us  to  receive  doctrines 
which  have  no  foundation  in  truth.  The  one  will  prevent 
our  receiving  instruction  when  offered  to  us  ;  the  other 
may  make  us  a  prey  to  delusion  and  error.  Duty  requires 
that  we  exercise  candor,  not  that  we  resign  ourselves  to 
implicit  belief.  Judgment  must  be  used,  and  discretion 
must  guide  it. 

Fundamental  principles  of  religion  drawn  from  Holy 
Scripture,  and  from  the  Catholic  Creeds  and  Doctrines  of 
the  Church,  together  with  approved  maxims  of  holiness, 
will  enable  us  to  judge,  if  not  with  scholastic  precision, 
yet  with  propriety,  and  with  security  to  our  faith  and 
practice,  both  as  reasonable  men,  and  as  Christians.  It 
is  not  to  be  expected,  nor  is  it  required,  that  every  Chris- 


Cautions  with  regard  to  hearing  Sermons,         2/35 

tian  sbould  be  a  casuist,  or  deeply  skilled  in  controversial 
divinity :  But  it  is  expected  that  every  Christian  be  an 
honest  man,  and  receive  truth  and  reject  error,  as  far  as 
his  best  judgment  shall  enable  him  to  distinguish  them. 

A  plain  sermon  in  familiar  language,  seldom  acquires 
the  Preacher  any  credit ;  never  but  with  good  judges. 
Every  man  is  apt  to  think  he  could  have  composed  as  good 
a  sermon  himself.  But  if  a  Preacher  busy  himself  in  en- 
deavouring to  explain  the  mysteries  of  religion,'^  or  to 
confute  old  heresies,  or  reconcile  modern  systems  of  di- 
vinity, or  to  distinguish  between  sin  and  duty,  virtue  and 
vice,  and  show  how  near  they  can  come  together  without 
the  one  running  into  the  other,  there  is  a  propensity  in 
common  hearers  to  applaud  him.  The  vaslness  of  his 
abilities,  and  the  immensity  of  his  learning  are  admired, 
merely  because  he  was  not  understood.  If  such  Preach- 
ers gain  applause;  or  if  light,  frothy  discourses,  hit  off  in 
soft  words  and  flowing  periods— smooth  and  cold  as  po- 
lished marble — be  preferred  to  plain,  solid,  Christian  doc- 
trine ;  some  Preachers,  it  is  to  be  feared,  will  be  found, 
who  will  sacrifice  their  duty  to  their  fame,  their  conscience 
to  their  profit,  and  will  tickle  your  ears  and  please  your 
imaginations,  without  much  regard  to  your  growth  in 
grace  or  Christian  knowledge. 

Another  ground  of  both  prejudice  and  partiality  with 
regard  to  Preachers  is  this:  Some  religious  people  form 
to  themselves  a  particular  scheme  of  Christianity :  They 
understand  its  principle  in  a  sense  of  their  own  :  They 
lay  a  great  stress  on  some  particular  doctrine :  They  use 
a  peculiar  set  of  phrases,  and  quote  certain  texts  of  Scrip- 
ture, to  both  which  they  have  affixed  their  own  peculiar 
meaning.  Should  a  clergyman  neglect  their  mode  of  ex- 
pression; or  give  a  different  interpretation  of  their  texts; 
or  not  lay  weight  enough  upon  ttieir  favorite  doctrine; 

*  There  are,  and  there  must  be  mysteries,  that  is,  some  doctrines  in  our  reli- 
gion which  we  cannot  comprehend.  Tlie  infinite  nature  of  God  is  beyond  the  reach 
of  our  understanding-.  We  have,  from  nature,  no  conception  of  spirit,  or  of  spirit- 
ual objects,  but  by  analogy  with  our  own  nature  and  the  things  of  this  v/orld.  Di- 
vine revelation,  then,  which  concerns  itself  only  with  spirit  and  spiritual  things, 
and  is  obliged  to  represent  tliem  to  us  by  analogy,  must  ha^-e  some  things  in  it 
V  hich  to  us  are  incomprehensible. 


256  Cautions  with  regard  to  hearing  Sermons. 

they  first  suspect  him,  and  then  accuse  him  of  teaching 
false  doctrine.  On  the  other  hand,  should  the  preacher 
use  their  style  of  expression,  quote  their  texts,  and  apply 
Ihcm  in  their  way;  support  their  sentiments,  and  build 
up  their  system;  they  extol  him  to  the  skies ;  the  Spirit 
of  God  rests  upon  him  ;  the  words  of  salvation  flow  from 
liis  lips.  But  by  what  criterion  do  these  people  judge? 
Evidently  by  the  criterion  of  their  own  preconceived  sys- 
tem. Appeals,  I  know,  are  always  made  to  Scripture : 
But  when  a  man  puts  his  own  construction  on  particular 
texts;  should  that  construction  be  false,  the  texts  become 
his  texts,  and  speak  his  sense,  not  the  sense  of  Scripture. 

The  Scripture  is  the  revelation  of  God  to  man,  making 
known  invisible  and  spiritual  things  by  analogy  drawn 
from  things  visible  and  corporeal.  Its  language  must  of 
necessity  be  figurative ;  and,  from  its  figures,  as  well  as 
from  the  idiom  of  the  language  in  which  it  was  written, 
and  the  customs  of  the  country  where  it  was  written,  a 
degree  of  obscurity  rests  on  it,  which  requires  greater 
learning  and  abilities  to  clear  up,  than  may  oe  commonly 
apprehended.* 

Considered  as  a  system  of  morality,  the  Bible  is  suflS- 
ciently  plain  to  regulate  the  conduct  of  human  life  in  all 
situations:  Asa  divine  revelation,  making  known  and  of- 
fering immortality  and  happiness  to  man  in  a  future  world, 
it  is  sufficiently  plain  to  secure  all  the  benefits  of  Christ's 
redemption  to  the  faithful  Christian.  To  this  end,  the 
study  of  the  sublime  points  of  theology,  the  knowledge 
of  dark  prophecies,  of  the  mysteries  of  God's  providence, 
and  of  the  dispensations  of  his  grace,  are  not  necessary. 
It  would  be  better  if  people  would  confine  their  attention 
more  to  matters  of  duty,  what  their  station  in  life  requires 
of  them ;  and  to  take  their  faith  from  the  Catholic  Creeds 
of  the  Church,  in  which  the  essential  Christian  doctrines 
of  Scripture  are  comprised.  It  would,  also,  be  well,  if 
people  of  greater  abilities  and  knowledge  would  be  sure 
they  themselves  are  right,  before  they  form  a  decided 

*  The  Rev.  William  ^ones,  M.  A.  md.  F.  R.  S.  in  1787,  published  a  Course  ot 
Lectures  on  the  figurative  Languag-e  of  the  Holy  Scriptures,  highly  worth  the  at 
tantion  of  all  Christians. 


CaiUions.  with  regard  to  hearing  Sermons*         257 

jud<jment  of  tbe  doctrines  of  their  Minister;  and  that 
neither  vanity,  nor  prejudice,  nor  pride  have  any  influ- 
ence to  bias  their  determination.  Some  regard  is  due  to 
the  station  of  their  lyiinister  in  the  Clmrch,  and  to  the  re- 
lation he  stands  in  to  them;  and  great  regard  is  due  to  the 
peace,  and  order,  ^nd  authority  of  the  Church.  Should 
their  opinion  of  their  Minister  be  just,  a  private  explana- 
tion may  satisfy  all  their  scruples:  But  it.ou^ht  to  be  the 
explanation  of  a  friend,  not  the  attacji  of  a  disputant. 
Let  then),,  also,"  be  careful  that  no  petulance,  nor  obstina- 
cy, nor  censoriousness  stain  their  conduct.  If  they  be 
wrono^,  their  case  is  dreadful.  Prejudice,  if  their  Minis- 
ter differs  from  them,  precludes  all  opportunity  of  belter 
information.  If  he  coincides  with  IheiTi,  prepossession 
hath  laid  a  foundation  on  which  he  will  build  a  superstruc- 
ture of  error  and  delusion. 

Some  people  complain  that  their  Minister  confines  him- 
self to  discourses  on  dry  morality,  and  never  touches  on 
any  point  of  Christian  doctrine.  Others  complain  that 
their  Minister  preaches  constantly  on  intricate  doctrinal 
points,  and  never  says  a  word  of  moral  obligation.  When 
either  of  these  charges  is  just,  it  ought  to  be  corrected. 
When  a  Minister  confines  himself  to  moral  subjects,  he 
gives  occasion  to  suspicions  that  he  does  not  believe,  or 
does  not  understand,  or  lightly  regards  the  pecu'mr  doc- 
trines, of  Christianity.  *  If  lie  never  (reatson  Christiaa 
virtues,  he  furnishes,  occasion  to  censure,  to  say,  that  he 
is  more  solicitous  to  amuse  his  people  with  theoretic  know- 
ledge,  than  to  form'  their  manners. 

The  Public  Service  of  the  Church  calls  the  Minister  to 
the  consideration  of  particular  Christian  doctrines  on  par- 
iticuiar  days:  At. other  times,  she  leaves,  or  rather  in^ 
[vites  him,  not  only  to  inculcate  Christian  principles,  but 
to  enforce  the  practice  of  Christian  duty.  Prudence  will 
direct  a  Clergyman  to  conform  to  this  regulalion,  being 
careful  to  draw  his  morality  from  Christian  sources,  to  es- 
tablish it  by  Christian  principles,  and  enforce  it  by  Chtis- 
tian  motives :  And  when  Christian  doctrines  are  under 
consideration,  to  point  out  their  moral  tendency,  and  show 

VOL.  II.  I  i 


208         Caul  ions  with  regard  to  hearing  Sermons. 

liow  well  they  are  calculated  to  mend  the  hearts,  and  in- 
fluence the  conduct  of  men. 

In  some  congregations  there  are  people  who  are  dissat- 
isfied with  their  Minister,  and  wish  to  be  rid  of  him. 
While  he  is  their  Minister,  duty  to  God  as  well  as  to  them- 
selves,, the  order  and  peace  of  the  Church  require  that 
they  submit  to  his  ministry,  that  they  duly  attend  the  pub- 
lic service  of  the  Church,  and  patiently  listen  to. his  dis- 
courses. If  they  should  be  such  as  do  not  entirely  please 
them,  tliey  must  be  bad  indeed  if  they  receive  no  benefit 
from  theni. 

Humility,  without  which  the  Christian  character  is  not 
complete,  by  inspiring  us  with  lowly  sentiments  of  our 
own  abilities,  will  dispose  us  to  peace  and  quietness,  which 
in  the  estimation  of  God  are  of  more  worth  than  all  the 
subtilties  of  human  learning.  I  know  not  a  worse  char- 
acter (among  the  religious  ones  I  mean)  than  a  sour,  cap- 
tious, sermon-critic.  No  sermon  pleases  him,  but  in  pro- 
portion as  he  can  find  fault  with  it.  Too  often,  by  mere 
dint  of  fault-finding,  he  collects  a  party  who  look  up  to 
him  as  to  an  oracle,  and  disperse  abroad  all  his  observa- 
tions :  Feeling  his  power  to  disturb  the  serious  and  unset- 
tle the  weak,  he  becoines  intoxicated  with  his  own  im- 
portance -and  spiritual  attainments,  till  being  lifted  up 
with  pride,  he  falls — but  God  give  him  repentance,  and  a 
better  mind,  that  he  may  not  fall  into  the  condemnation  of 
the  devil.  '*  Take  heed,"  therefore,  "  how  ye  hear,"  and 
let  your  care  be,  at  least,  as  much  employed  on  your  own 
temper  and  conduct,  as  on  the  conduct  and  preaching  of 
your  minister. 

3.  The  iext  implies  that  we  hear  with  faith  in  the  good- 
ness of  God,  and  in  the  truth  of  his  promises  and  threats. 

One  great  end  of  preaching  is  to  display  tiie  goodness 
of  God  to  man,  manifested  in  his  creation,  and  more  es- 
pecially in  his  redemption  from  sin  and  death  by  Jesus 
Christ ;  in  the  hope  of  glory  which  he  hath  set  before  us, 
and  the  means  of  grace  by  which  he  enables  us  to  obtain 
that  hope.  '  Unless  you  have  this  faith  in  the  goodness  of 
C:«od,  ail  these  delightful* topics  will  be  urged  on  you  in 


Cautions  with  regard  to  hearing  Sermons.         259 

vain.  You  cannot  love  that  ooodness  in  which  you  do 
not  believe  ;  nor  imitate  that  goodness  which  you  do  not 
love;  nor  be  transformed  into  the  likeness  of  that  good- 
ness which  you  do  not  imitate.  And  yet,  our  resemblance 
of  God  in  goodness  is  made  the  foundation  of  happiness 
with  him. 

Equally  necessary  is  it  that  vve  have  firm  faith  in  the 
truth  of  God;  that  we  believe  he  will  assuredly  make 
good  all  his  promises,  and  will  execute  his  threats,  unless 
by  repentance,  and  faith  in  his  mercy,  we  avail  ourselves 
of  the  atonement  of  Christ  for  the  forgiveness  of  our  sins. 
On  no  other  ground  but  that  of  your  faith  in  the  truth  of 
God,  can  his  promises  be  made  the  foundation  of  your 
hope,  or  his  threats  a  motive  to  your  repentance. 

If,  therefore,  the  goodness  an-cl  truth  of  God  are  to  be 
of  any  advantage  to  you  in  your  Christian  course,  that 
advantage  must  come  to  you  through  your  faith  in  them. 
Your  duty,  then,  requires  that,  by  frequent  meditation, 
you  strengthen  your  faith  in  the  goodness  of  God  expres- 
sed to  you  and  to  all  men  ;  in  the  truth  of  his  promises  to 
all  faithful  Christians;  and  in  the  certainty  of  his  threats 
against  the  impenitent  and  disobedient.  Thereby  you  will 
prepare  yourselves  to  receive  the  full  benefit  of  your  Min- 
ister's discourses  on  those  important  subjects.  Beyond 
every  thing  else,  such  meditations  warm  the  heart  with  de- 
votion to  God,  and  witli  charity  to  man;  they  prepare  it 
for  the  reception  of  divine  grace ;  they  arm  it  with  holy 
resolution,  arid  they  strengtjien  it  against  all  temptations 
to  sin. 

4.  To  your  faith  in  the  goodness  and  truth  of  God,  add 
constant  prayer  and  resignation  of  the  heart  to  him;  that 
is,  a  ready  desire,  in  all  things  to  be  conformed  to  his  holy 

The  belief  that  God  is  our  Creator  and  Redeemer;  that 
lie  is  good  and  hath  provided  all  things  necessary  for  our 
present  and  future  happiness  ;  that  he  is  true  and  will  ful- 
fil every  word  that  hath  gone  out  of  his  mouth,  is  the  foun- 
dation of  ^he  duty  of  prayer  to  him.  If  he  is  our  Creator, 
he  can  help  us  in  all  difficulties:  If  he  is  good,  he  will  do 


260         Cavtions  with  regard  to  hearing  Sermons. 

what  is  best  for  us:  If  bis  word  is  true,  be  will  fulfil  the 
gracious  promises  which  he  hath  made.  My  subject  obli- 
ges me  to  take  notice  of^  only  one  of  these  promises — 
"  Ask,  and  it  shall  be  given  you  ;  seek,  and  ye  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you."  For,  "if  ye  be- 
ing evil,  know  how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  heavenly  Father  give  the  Holy 
Spirit  to  them  that  ask  him?"^ 

This  Holy  Spirit,  Clyist  promised  to  his  Church,  and. 
as  members  of  his  Cliurch,  all  Christians  receive  his  hea- 
venly influence.  He  is  the  principle  of  holiness;  we  are 
polluted  and  unholy  through  sin.  He  is  the  principle  of 
strength ;  we  are  weak  and  unable  to  help  oursel ves*  Most 
necessary,  then,  for  us  is  the  presence  and  operation  of  this 
Divine  Being,  without  whom  we  can  do  nothing  that  is 
good  and  acceptable  to  God.  To  our  prayers  and  earnest 
entreaties  God  hath  promised  the  precious  gift  of  his  pre- 
sence— most  necessary,  therefore,  it  is,  that  we  pray  fer- 
vently and  constantly  for  it.  From  this  Spirit  all  good  de- 
sires, ajid  holy  purposes,  and  just  works  proceed  ;  from 
him  cometh  every  good  and  perfect  gift.  He  disposeth 
the  heart  to  the  ffsar  and  service  of  God  :  He  endueth  it 
"with  attention,  and  a  disposition  to  be  instructed  in  the  will 
of  God,  with  candor  to  receive,  and  seriousness  to  consi 
der,  and  resolution  to  believe  and  practise  whatever  God 
shall  declare  to  be  our  duty.  Faith,  arid  hope,  and  depen- 
dence on  God  proceed  from  him;  prayer  and  resignation 
are  the  fruits  of  his  work.  He  strengtheneth  the  heart  a- 
gainst  temptation  ;  he  supporteth  it  in  affliction ;  he  guid- 
eth  it  in  prosperity.  Pray  earnestly,  therefore,  and  con- 
stanily,  for  the  presencS  and  inspirations  of  tins  blessed 
Spirit.  He  is  the  author  of  all  goodness  in  you  :  He  is 
your  whole  security  against  evil.  , 

And  as  you  pray  for  his  presence  >and  holy  gifts,  'be 
careful  to  obey  his  inspirations.  They  show  tliemselves 
in  the  sensibility  and  love. of  goodness,  in  hatred  and  de- 
testation of  all  that  is  evil.  When  you  comply  with  'the 
motions  to  goodness  in  your  own  heart,  and  tqrn  from 

*  lAike  xi.  9.  13 


Cautions  with  regard  io  hearing  Sermons,         261 

tjvery  tbino^  which  you  know  to  be  contrary  to  the  will  of 
God,  you  follow  the  motions  of  God's  Spirit  in  you  ;  and 
he  will  bless  you,  and  will  fulfil  his  gracious  promise, 
"  To  him  that  hath  shall  be  given,  and  he  shall  have  abun- 
dance." 

The  business,  therefore,  of  hearing  sermons  is  not  of 
that  trivial  nature,  which  many-  people  supposiB  it  to  be. 
If  we  wish  to  make  it  conducive  to  our  growth  in  grace, 
it  must  be  accompanied  with  serious  and  patient  attention, 
with  a  disposition  to  receive  instruction  in  religious  know^- 
ledge,  with  faith  in  the  goodness  and  truth  of  God,  and  a 
determination  to  obey  his  will  to  our  utmost  ability. 

I  have  gone  upon  the  presumption,  that  the  Preacher 
faithfully  does  his  duty,  and  proposes  and  explains  the 
whole  gospel  to  yon  in  the  course  of  his  sermons — that 
his  manner  be  affectionate,  and  his  language  plain — that 
he  neither  carelessly  nor  wilfully  perverts  or  neglects  any 
doctrine  necessary  for  you — that  he  confines  not  himself 
to  some  favourite  system  or  doctrine,  but  opens  to  you 
the  whole  will  of  God  concerning  you,  and  leads  you  in 
it  by  a  Christian  and  exemplary  life.  If  he  do  not,  he 
offends  against  the  strongest  obligations  that  can  be  laid 
on  man,  and  heavy  will  be  his  condemnation  from  God. 

Before  I  conclude,  let  me  caution  you  against  the  fash- 
ionable prejudice  in  favour  of  preaching,  which  prevails 
with  most  people  who  are  not  well  instructed  in  the  na- 
ture and  design  of  the  Church  of  Christ.  I  havenio  way 
to  judge  of  the  sentiments  of  people,  but  from  their  con- 
duct and  discourse.  To  judge  by  these,  the  whole  duty 
of  the  minister  lies  in  preaching  ;  of  the  people  in  hear- 
ing. Accordingly,  on  Prayer-days  the  congregations  are 
very  thin  :  But  if  a  rambler  through  the  country  notifies 
that  he  is  to  preach,  though  too  ignorant  to  speak  sense, 
and  one  who  can  only  bawl  loudly ;  he  shall  have  his  au- 
dience fully  crowded.  No  inquiry  is  made  into  the  quali- 
lications  of  the  preacher ;  Whether  he  has  been  set  apart 
to  the  work  of  the  ministry  according  to  the  institution  of 
Christ?  or,  whether  helms  taken  up  the  business  by  his 
own  authority'^   or,  whether  he  has  been   ordained  by 


262         Cautious  with  regard  to  hearing  Sermons, 

Ihosewho  had  no  more  authority  than  himself?  This 
shows  that  a  great  many  people  hear  sermons  with  the 
same  idle  curiosity,  with  which  they  would  hear  a  play. 
Remember,  therefore,  that  Christians  are  united  to  God 
by  being  taken  into  covenant  with  him,  and  are  united  to 
one  another  by  being  members  of  his  Church ;  that  this 
union  can  only  be  supported  by  the  ordinances  of  his 
Church,  all  which  are  instituted  by  him  for  this  very  end. 
Joint  pray ei's  or  social  worship,  and  the  participation  of 
the  sacraments,  are,  therefore,  as  necessary  to  eternal  life, 
as  hearing  the  word  of  God  preached ;  and  I  will  add, 
much  more  so  ihm  hearing  the  word  of  God  preached, 
without  them. 


DISCOURSE  XX. 

THE  DOOM  OF  JERUSALEM. 

Luke  xix.  41,  42. 

And  when  he  was  come  near,  he  beheld  the  city,  and  wept 
*  over  it,  saying,  If  thou  hadst  known,  even  thou,  at  least 
in  this  thy  day,  the  things  which  belong  unto  thy  .peace! 
but  now  they  are  hid  from  thine  eyes. 


w 


E  bate  considered  the  history  of  Pharaoh,  particu- 
larly what  is  meant  by  God's  hardening  his  heart.  We 
have  adverted  to  the  fate  of  the  Israelites  who  were  de- 
livered from  Egypt,  and  afterward  perished  in  the  wilder- 
ness. We  have  attended  to  the  conduct  and  punishment 
of  the  latter  Jews  in  the  time  of  Christ ;  and  have  explain- 
ed the  meaning  of  that  text  which  saith,  "  Therefore  hath 
he  mercy  on  whom  be  will  have  mercy,  and  whom  he  will 
he  hardeneth.*' 

It  may  be  worth  our  while  to  consider  whether  these 
things  concern  Christians.  If  God  dealt  with  Pharaoh 
and  the  Jews  in  such  a  manner  as  he  never  did,  and  never 
will  deal  with  others,  we  have  little  or  nothing  to  do  with 
them,  further  than  curiosity  and  amusement  are  concern- 
ed. But,  if  he  intended  them  as  warnings  and  admonitions 
to  us,  as  examples  of  the  fatal  issue  of  their  conduct,  and 
an  exemplification  of  a  fixed  rule  of  his  dealing  with  them 
and  with  all  mankind,  we  shall  find  ourselves  mc^st  deeply 
interested  in  whatever  related  to  them.  Under  the  full 
persuasion  that  we  are  so,  I  take  the  liberty  to  brir\g  be- 
fore you  the  particular  case  of  the  Jews,  and  the  final 
sentence  which  Christ  passed  upon  their  capital  city,  Jeru- 
salem, in  the  words  of  the  text;  hoping  that  your  candor 
will  excuse  the  repetition  of  sentiments  and  circumstances 
that  liave  been  before  mentioned,  or  briefly  considered. 


264  The  Doom  of  Jerusatem, 

It  is  apparent  that  God  dealt  with  his  old  people,  the 
church  of  the  Jews,  by  the  saaie  rule  by  which  he  dealt 
with  Pharaoh.  And,  as  he  is  no  respecter  of  persons,  but 
"  will  have  mercy  on  v\  horn  he  will  have  nnercy,  and  har- 
deneth  whom  he  will;"  that  is,  dispenseth  the  blessings  of 
his  grace  and  mercy,  or  executeth  his  judgments,  accord- 
ing to  his  own  good  pleasure ;  rendering  to  every  man  ac- 
cording to  his  deeds,  and  agreeably  to  the  state  he  hath 
formed  for  himself :  What  good  reason  can  be  given,  why 
he  should  not  deal  with  Christians  as  he  dealt  with  Pharaoh 
and  the  Jews,  if,  as  Pharaoh  and  the  Jews  did,  they  har- 
den the  heart  against  him,  and  pass  their  day  of  grace  in 
obstinate  and  final  impenitency  ? 

Christians  profess  to  believe,  that  the  Bible  contains  the 
history  of  God's  revelation  to  the  World;  making  known 
his  will,  and  directing  the  conduct  of  men:  that  it  sets 
forth  the  history  of  many  things  he  hath  done  in  the  world 
to  particular  nations  of  men,  relative  to  their  conduct 
compared  with  his  will  made  known  to  them;  so  that, 
seeing  the  blessings  and  judgments  his  hand  hath  dispen- 
sed to  others,  they  may  be  induced  to  live  in  obedience 
to  him  who  is  the  author  of  life,  and  the  giver  of  every 
good  thing  to  his  creatures:  this  is  their  profession  ;  but, 
imhappily,  their  practice  corresponds  but  ill  with  it. 

In  respect  of  holy  scripture.  Christians  seem  to  have 
fallen  into  a  state  very  similar  to  that  of  the  Jews  in  the 
time  of  Christ.  The  Jews  believed  that  the  books  of  the 
Old  Testament  contained  the  revelation  of  God's  will, 
and  were  r^ady,  at  all  times,  to  dispute  about  them  and 
for  them ;  to  settle,  philosophic  and  speculative  opinions 
by  them ;  to  interpret  the  dark  prophecies,  and  explain 
the  deep^  mysteries  contained  in  them :  and  so  high  did 
they  carry  their  veneration  ot  them,*  that,  lest  they  should 
be  co^Tupted,  they  numbered  and  carefully  noted  the  sum 
of  the  words  and  letters  in  which  they  were  written.  But 
to  make  them  the  rule  of  their  life,  and  regulate  their  con- 
duct by  that  will  of  God  which  they  declared,  was  a  mat- 
ter with  which,  a  few  instances  excepted,  they  had  little 
to  do.  .  - 


The  Doom  of  Jerusalem,  26fi 

The  example  of  Pharaoh,  exhibited  to  us  by  God's  har- 
dening his  heart,  by  the  miracles  he  wrought  for  his  con- 
viction, and  by  withdrawino  from  h'im  his  lioly  spirit,  be- 
cause lie  would  not  suffer  his  divine  motions  and  ins[)ira- 
lions  to  take  any  lasting  hold  of  him ;  by  his  pronotincino; 
against  liim  the  sentence  of  reprobation,  and  giving  hint 
up  to  destruction,  the  Jews  perverted,  so  as  to  make  it  of 
no  efficacy  to  bring,  them  to  repentance,  but  rather  to  in- 
crease their  own  pride,  and  harden  tlieir  hearts  in  iniquV- 
\y.    For, 

Who  was  Pharaoh?  whowere  the  Egyptians  that  per- 
ished with  him?  Vile  heathen,  and  tlie  objects  of  God's 
hatred  and  \yrath.  But  themselves  tliey  believed  to  be  the 
peculiar  people  of  God — the  cliildren  of  Abraham  by  Sa- 
rah,' and  the  sole  heirs  of  all  the  blessings  of  the  covenant, 
made  with  him.  If  God  corrected  them  fo.r  their  trans- 
gressions, his  corrections  were  but  the  chastisements  of  a 
father.  He  never  woukr  punish  them  as  he  did  wicked 
heathen,  with  blindness  of  mind  and  iiardness  of  heart; 
nor  issue  the  sentence  of  reprobation  and  destruction  a- 
gainst  them. 

Nor  had  the  judgments  of  God  upon  the  Israelites  v.^hom 
he  brought  througli  the  Red  Sea,  when  Pharaoh  and  hi& 
army  were  drowned,  any  greater  effect  on  them.  They 
considered  not  that  those  Israelites  were  the  covenanted 
people  of  God  equally  with  themselves,  being  the  chil- 
dren of  Abrahafu,  and  Isaac,  and  Jacob,  and  heirs  of  all 
the  promises  made  to  them,  particularly  of  the  inheritance 
of  Canaan,  whither  God  was  then  cptiducting  them:  that 
they  had,  moreover,  personally  entered  into  covejiant 
with  God  at  Horeb,  and  had  been  eye-witnesses  of  all  the 
great  things  he  liad  done  for  them,  in  Egypt,  at  the  Ked 
Sea,  and  in  the  wilderness:  that,  on  account  of  their  dis- 
belief and  distrust  of  the  power  of  God  to  put  them  in 
possession  of  Canaan,  occasioned  by  the  report  which  the 
spies, -whom  Moses  had  sent  to  view  the  country,  made  of 
the  size  and  strength  of  the  inhabitants,  "  God  sware  in  his 
wrath,"  that  not  one  of  those  who  were  numbered  when 
they  came  out  of  Egypt,  Caleb  and  Joshua  excepted, 
VOL.  II.  K  k 


268  The  Doom  of  Jerusalem, 

should  obtain  that  promise,  but  should  all  die  in  the  wil- 
derness; condemning  theai  to  forty  years  wandering  in  it, 
till  that  curse  of  reprobation  should  be  fulfilled  on  them. 
Nor  had  the  goodness  of  God  any  effect  on  them,  so  as  to 
correct  the  perversity  of  their  heart.  Like  Pharaoh',  they 
closed  their  eyes  against  his  miracles,  and  regarded  not 
the  interpositions  of  his  providence  in  their  favour,  till 
neither  miracles  nor  providential  interpositions  could  do 
fiiem  any  good.  At  Marah  they  complained  of  the  bitter- 
ness of  the  water,  and  were  relieved  from  their  distress  by 
the  2;oodness  of  God,  who  directed  Moses  to  cast  the 
bough  of  a  certain  tree  into  it,  and  the  water  became  sweet. 
Shortly  after  they  murmured  in  the  wilderness  of  Sin,  and 
demanded  bread  and  flesh  for  their  hunger.  Again  the 
power  of  God  relieved  them  by  a  miraculous  supply  of 
quails  and  manna.  It  was  not  long  before  they  repeated 
their  murmurings  for  water  atRephidim;  and  so  violent 
were  their  clamours,  that  Moses  thought  himself  in  dan- 
ger of  being  stoned  by  thnm.  The  rock  in  Horeb,  smitten 
by  the  rod  of  Moses,  in  obedience  to  the  direction  of  God, 
supolled  them  with  water  to  satiety. 

Thus  they  went  on  during  their  abode  in  the  wilderness, 
ever  complaming,  never  satisfied:  and  though  always  re- 
lieved from  distress  by  the  power  of  God,  yet  still  doubl- 
ing that  power:  siill  doubting  whether  God  was  with  them, 
though  they  saw  daily  manifestations  of  his  presence,  and 
had  beheld  his  glory  visibly  displayed  on  mount  Sinai — 
"wishing  they  had  died  by  the  hand  of  God,  with  full  sto- 
inarlis,  in  Egypt,  rather  than  to  be  left  to  famish  in  the 
wilderness. 

God  saw  the  irreclaimable  hardness  and  baseness  of  their 
tempers,  and  he  sware  in  his  wrath  that  they  should  not 
enter  into  Canaan.  Their  professions  of  penitence  and 
submission  were  ineffectual.  Their  doom  was  past,  and 
it  was  literally  fulfiiied  :  they  all  died  wandering  m  ihQ 
wilderness. 

Surprising  as  if  may  appear,  these  instances  of  the' un- 
belief and  rebellion  of  the  Israelites,  and  of  the  judgments 
of  God  on  them,  in  consequence  thereof,  never  seem  to 


Tlie  Doom  of  Jerusalem,  267 

have  ceased  while  they  continued  a  nation  ;  nor  in  their 
present  dispersed  state  through  the  world  do  they  appear 
to  be  cured  of  them.  In  the  time  of  Christ,  they  went 
on  in  the  same  way  witli  their  forefathers,  acting  from  the 
same  temper  and  disposition  of  heart,  till  the  wrath  of  God 
broke  on  them,  in  the  final  destruction  of  their  civil  and 
religious  polity,  by  the  power  of  the  Romans. 

Of  that  terrible  and  fatal  disaster,  the  goodness  of  God 
had  given  them  long  and  repeated  notice.  The  old  pro- 
phets had  foretold  the  event,  and  called  them  to  repent- 
ance, as  Ihe  only  method  to  escape  the  vengeance  of  God  : 
but  their  predictions  they  regarded  not.  The  holy  Bap- 
tist, who,  in  the  power,  and  spirit,  and  with  the  mortifi- 
cation of  Elias,  came  to  prepare  the  way  of  the  Lord,  by- 
turning  the  hearts  of  the  disobedient  to  the  wisdom  of  the 
just,  preached  to  them  the  doctrine  and  baptism  of  re- 
pentance. He  declared  that  the  axe  was  about  to  be  laid 
to  the  root  of  the  trees,  and  that  every  tree  growing  in  the 
garden  of  God,  the  church  of  the  Jews,  which  brought 
not  forth  good  fruit,  should  be  hewn  down,  and  cast  into 
the  fire  :  that  God,  the  great  husbandman  of  the  earth,  the 
especial  owner  and  proprietor  of  that  people,  had  taken 
his  winnowing  fan  in  his  hand,  and  would  effectually  clear 
and  cleanse  his  threshing-floor,  by  separating  the  chaff 
from  the  wheat ;  the  latter  he  would  gather  into  his  grana- 
ry, but  would  burn  up  the  former  with  fire  which  none 
could  quench.  "  Repent,"  therefore,  said  he,  that  ye 
may  escape  the  judgment  of  God  impending  over  the 
wicked;  "for  the  kingdom  of  heaven  is  at  hand;"  the 
promised  reign  of  Messiah  is  now  commencing. — They 
believed  not  John,  but  reviled  him  as  a  madman  possessed 
of  the  devil. 

The  last  proffer  of  mercy  was  the  preaching  of  Messiah. 
All  meek  and  lowly,  "  he  came  unto  his  own"'  people, 
these  hard-hearted  and  impenitent  Jews:  they  "  received 
him  not."  He  called  the»n  to  repentance  :  they  would  not 
repent.  He  proclaimed  the  kingdom  of  God :  they  re-- 
fused  to  enter  into  it.  He  declared  himself  to  he  sent  of 
God,  to  open  the  eye^  of  the  blind,  to  heal  the  broken 


2i>i>  The  Doom  of  Jerusalem, 

and  contrite  spirit,  to  release  the  captives  of  satan,  to 
preach  good  news  of  salvation  to  the  meek  and  humble, 
to  make  known  the  acceptable  year  of  the  Lord  :  they  at- 
tempted to  throw  him  down  a  precipice  for  his  presump- 
tion. He  wrought  miracles  to  prove  his  divine  mission : 
they  ascribed  his  {niracles  to  the  power  of  the  devil.  He 
Jived  not  on  particular  food,  like  John  the  Baptist,  but  ate 
and  drank  the  food  of  other  people  :  they  blasphemed  him 
as  a  i^lutton  and  a  drunkard.  In  strong  allusions  and  apt 
parables,  he  warned  them  of  the  impending  rejection  of 
God:  they  contrived  his  death. 

In  this  state  of  obdurate  impenitency  were  the  inhabi- 
tants of  .ferusalem,  when  Jesu^,  for  the  last  time,  ap- 
proached it.  The  prospect  of  the  city,  the  knowledge  of 
what  it  was  to  endure,  filled  his  ey^s  with  tears,  his  heart 
with  sorrow,  his  mouth  with  the  most  plaintive  words  of 
commiseration  :  "  O  Jerusalem,  Jerusalem,  thou  that  kil- 
lest  the  prophets,  and  stonest  them  which  are  sent  unto 
thee,  how  often  would  I  gave  gathered  thy  children  to- 
gether, even  as  a  hen  gathereth  her  chickens  under  her 
wings,"  and  thou  wouldst  not!  "  If  thou,'*  Jerusalem, 
"  hadst  known,  even  thou,  at  least  in  this  thy  day,  the 
things  which  belong  unto  thy  peace !  but  now  they  are 
hid  from  thine  eyes."  And  ''  behold  your  house  is  left 
imto  you  desolate.  For  I  say  unto  you,  ye  shall  not  see 
me  henceforth." 

But  no  warnino;  had  any  effect.  The  declaration  of  .Te- 
sus  excited  their  malice;  the  acclamations  and  hosannas 
of  the  multitude  inflamed  their  passions.  They  seized 
him  as  a  malefactor,  and  crucified  him  by  the  hand  of  the 
Romans.  The  litlle  flock  of  chosen  disciples  and  follow- 
ers whom  he  left  in  the  world,  they  persecuted  and  mur- 
dered, or  scattered  abroad  among  the  nations,  because 
they  declared  his  resurrection,  and  preached  repentance, 
remission  of  sins,  and  eternal  life  in  his  name. 

Thus  they  continued  provoking  God,  and  increasing 
the  heavy  load  of  their  guilt,  till  the  Roman  army,  the 
terrible  scourge  of  God,  cast  a  trench  about  Jerusalem. 
aad  compassed  her  round,  and  kept  her  m  on  every  side 


The  Doom  of  Jerusalem,  269 

and  laid  her  even  with  the  ground,  and  her  children  within 
her,  not  leaving  one  stone  upon  another;  because  she 
knew  not  the  time  of  her  visitation.  For  had  she  known, 
even  at  the  last,  in  the  days  of  Christ,  the  things  that  be- 
longed to  her  peace;  had  she  then  repented  of  her  wick- 
edness, and  reformed  lier  manners;  had  she  been  convin- 
ced by  the  miracles  of  Christ,  that  he  was  Messiah,  tiie 
glory  of  Israel,  the  liglit  of  the  Gentiles,  the  Son  of  God, 
the  things  of  peace  had  still  been  hers.     But, 

Against  all  the  admonitions  of  God  she  hardened  her 
heart;  against  the  miracles  of  Christ  she  shut  her  eyes; 
against  his  preaching  she  closed  her  ears.  Perfectly  simi- 
lar to  the  temper  and  conduct  of  Pharaoh,  and  the  Israel- 
ites in  the  wilderness,  was  the  temper  and  conduct  of  the 
Jews  when  Jesus  preached  among  them  ;  and  by  the  same 
rule  did  God  deal  with  them,  which  had  directed  his  treat- 
ment of  Pharaoh  and  those  Israelites.  When  neither  his 
providence,  Yior  his  miraculous  works,  nor  the  motions  of 
his  spirit,  could  do  tiieui  good,  the  things  which  made  for 
their  happiness  were  hidden  from  them.  God  gave  them 
up,  and  their  own  vain  imaginations  and  reprobate  minds 
took  full  possession  of  them.  Forsaken  of  God,  and  un- 
der the  direction  of  so  bad  guides,  they  grew  more  har- 
dened in  iniquity,  and  acted  as  foolishly,  as  rashly,  as 
madly,  as  ever  did  Pharaoh  or  the  old  Israelites.  Their 
end,  too,  was  the  same — total  destruction  from  the  power 
of  God,  executed  by  his  ministers,  the  Roman  array. 

It  is  worth  our  consideration,  whethei*  such  a  state  can 
]X)ssibly  be  ours,  or  wliether  VvC  have  some  certain  secu- 
rity against  it.  If  we  advert  to  the  nature  of  God,  it  is 
always  the  same.  He  changeth  not.  He  neither  is  now, 
nor  ever  was,  any  respecter  of  persons.  Human  nature, 
too,  is  the  same  it  ever  was;  as  weak,  and  perverse,  and 
obstinate;  as  liable  to  error,  and  wickedness,  and  hard- 
ness of  heart,  as  it  was  in  the  days  of  Pharaoh,  or  of  the 
Jews.  Against  the  weakness  and  wickedness  of  nature 
we  have  no  security  from  ourselves :  it  can  only  come 
from  God — from  the  inspirations  and  strength  of  his  »pirif. 
This  spirit  is  not  at  our  command;  it  h  his  gift.    To  our 


270  The  Doom  of  Jerusalem, 

prayers  for  it,  and  compliance  witli  Us  holy  motions,  God 
hath  promised  to  gwe  and  continue.it  tons.  It,  there- 
fore, becomes  our  duty  humbly  to  ask  it  of  God,  and  ol^e- 
diently  to  follow  its  holy  inspirations.  All  desires  and 
tendencies  to  that  which  is  gjood  are  from  this  spirit.  If 
^ve  turn  from  them,  and  resist  them,  disreg;ard  the  com- 
mands and  prohibitions  of  God,  and  follow  the  dictates  of 
our  own  will,  we  tread  in  the  steps  of  reprobate  Pharaoh, 
of  the  Israelites  and  Jews.  In  that  road  we  may  arrive  at 
a  state  of  wickedness  and  hardness  of  heart  equal  with 
theirs.  If  we  should,  what  shall  hinder  the  sentence  of 
reprobation  from  passing  against  us,  as  it  did  against  them, 
and  leaving  us  to  fill  up  the  measure  of  our  iniquity,  and 
perish  miserably,  as  they  did  ? 

Writing  to  tiie  Hebrew  Christians,  St.  Paul  brings  the 
example  of  their  fathers  in  the  wilderness  to  their  recol- 
lection. They  tempted  and  provoked  God,  and  he  swore 
in  his  wrath,  "  they  shall  not  enter  into  my  re^t."  "  Take 
heed,  brethren,"  saith  he,  *'  lest  there  be  in  any  of  you 
an  evil  heart  of  unbelief,  in  departing  from  the  living 
God."' 

There  is,  then,  in  the  estimation  of  the  apostle,  both 
possibility  and  danger  of  Christians  falling,  through  un- 
belief, under  the  same  sentence  of  reprobation  with  the 
unbelieving  and  hardened  Israelites,  whom  God  disinheri- 
ted of  ihe  land  of  Canaan,  and  sentenced  their  carcases 
to  fall  in  the  wilderness.  (Num.  xiv.  12,  29.)  And  the 
Avay  which  the  apostle  points  out  to  avoid  so  miserable  a 
state  is,  "To-day,  if  you  will  hear  his  voice,  harden  not 
your  hearts,  as  in  the  provocation.  For  some,  when  they 
had  heard,  did  provoke."     (Heb.  iii.  11,  12;  15,  16.) 

The  voice  of  God  now  speaks  to  us  by  his  providence, 
by  his  word,  by  his  ministers,  by  his  church,  by  the  in- 
spirations of  his  holy  spirit,  who  putteth  into  our  hearts 
good  desires,  and  excites  and  strengthens  us  to  bring  them 
to  good  effect.  If  we  stifle  the  voice  of  God  speaking  to 
us  and  in  us,  we  do  just  what  the  Israelites  did — we  har- 
den the  heart  against  bim» 

From  comparing  together  the  conduct  and  declaration 


The  Doom  of  Jerusalem,  27 1 

of  Christ,  it  will  appear,  that .  he  most  earnestly  desired 
the  conversion  of  the  Jews,  even  when.he  pronounced  the 
doom  of  Jerusalem.  The  similitude  he  useth,  drawn  from 
the  aflfection  of  the  hen  to  tier  chickens,  and  the  tears 
which  he  shed,  are  proofs  too  strong  to  be  doubted.  And 
that  Jerusalem  might  savingly  have  known  and  done  the 
things  which  belonged  to  her  peace,  in  the  days  of  the 
visitation  of  Messiah,  is  most  certain.  It  is  also  clear, 
that  she  could  thereby  have  escaped  the  judgments  that 
were  hanging  over  her,  on  account  of  her  infidelity  and 
wickedness.  Otherwise  the  tears  of  the  blessed  Jesus 
could  not  have  been  the  tears  of  commiseration  and  love. 

No  eternal  decree  of  reprobation  had,  therefore,  been 
passed  against  her.  If  there  had,  Christ's  wishing  that 
she  had  know^n  the  things  of  her  peace,  would  have  been 
contrary  to  the  will  and  decree  of  the  Father,  which  is 
impossible  :  the  will  of  the  Father  and  of  Christ  being  al- 
w^ays  one  and  the  same,  ^od  the  Father  had,  therefore, 
the 'same  affection  for  Jerusalem — the  same  earnest  desire 
of  the  conversion  and  return  of  the  Jews  to  him,  which 
Christ  had.  He  had  laid  no  bar  in  the  way  of  their  hap- 
piness. Nor  is  there  any  intimation  that  either  their  wick- 
edness or  their  destruction  was  in  consequence  of  any 
eternal  decree  of  God :  and  w^hat  does  not  appear  can  be 
no  rule  for  our  judgment  or  practice. 

They  might  have  been  sheltered  under  the  olivine  pro- 
tection, as  the  lien  shelters  her  brood  under  her  wings,  but 
they  would  not.  They  might  have  seen  the  things  which 
belonged  to  their  peace,  but  they  would  not.  They  might 
have  repented  at  the  admonitions  and  calls  of  God  :  they 
might  have  regarded  the  providence,  and  grace,  and  mi- 
racles of  God ;  but  their  obdurate  hearts  were  made  in- 
sensible by  long-continued  habits  of  sin,  and  they  would 
not.  The  sentence/of  reprobation  then  passed  on  .them, 
and  they  were  given  up  to  vanity  and  destruction. 

Whether  Christians  who  suppose  an  eternal  decree  of 
reprobation  from  God  against  Pharaoh,  the  old  Israelites, 
and  the  Jews  in  the  time  of  Christ's  ministry  ;  by  which 
they  were  predisposed  to  wickedness,  and  their  hearts  har- 


272  The  Doom  of  Jcrmaktu. 

d-ened  in  iniquity,  that  they  might  bcnome  tit  objects  of 
punishment  to  digpJay  the  justice  of  God  to  the  world; 
do  not  run  into  an  error  which  will  preclude  these  exam- 
ples from  being  of  any  use,  may  be  left  to  the  deteniiina- 
tion  of  every  reasonable  man.  For  if  a  person  is  repro- 
bated from  eternity,  neither  these  examples,  nor  any  tbifior 
else,  can  do  him  good  against  the  decree  of  Godf  and  if 
he  be  not  so  reprobated,  the  examples  of  Pharaoh,  the  Is- 
raelites, and  Jews,  if  we  suppose  them  to  havq  acted  un- 
der such  a  decree  of  eternal  reprobation,  are  utterly  in- 
applicable to  him. 

"  Whatsoever  things  were  written  aforetime,  were  writ- 
ten for  our  learning;  that  we,  through  patience  and  com- 
fort of  the  Scriptures,  might  have  hope."  The  instances 
of  God's  goodness,  and  mercy,  and  long-suffering,  which 
he  hath  caused  to  be  recorded,  are  intended  to  teach  us 
repentance  and  faith,  and  reliance  upon  him.  The  in- 
stances of  his  justice  and  judj^jiiients  against  wicked  per- 
sons and  nations,  are  designed  to  shew  us  the  danger  of 
sin,  and  impenitency,  and  unbelief;  that,  encouraged  by 
his  promises^  and  the  great  things  he  hath  done  for  his  ser- 
vants, and  deterred  by  his  threats,  and  the  severe  punish- 
ments he  hath  inflicted  on  impenitent  sinners,  we  mio-ht  be 
kept  in  faithful  obedience  to  his  will,  and  in  humble  pen- 
itence for  all  our  sins  and  errors ;  and,  finally,  by  his  mer- 
cy, be  received,  through.  Jesus  Christ,  to  eternal  felicity 
in  the  future  world.  ' 


DISCOURSE  XXI. 

PART  I 
HEAVEN  THE  CITY  OF  CHRISTIANS. 

Philipp.  iii.  20,  21. 

For  our  conversation  is  in  heaven,  from  whence  also  we  look 
for  ihe^  Saviour,  the  Lord  Jesus  Christ ;  rvho  shall  change 
our  vile  body,  that  it  may  he  fashioned  like  unto  his  glori- 
ous body,  according  to  iht  working  whereby  he  is  able  even 
to  subdue  all  things  unto  himself, 

XN  some  of  the  verses  wliich  precede  the  text,  (he  Apos- 
tJe  had  directed  the  Philippians  to  be  followers  of  him  as 
their  pattern  in  Christian  conversation,  and  to  mark  them 
as  examples  of  holy  living,  who  copied  after  him  in  the 
conduct  of  their  lives.     He  hath  thereby  not  only  intima- 
ted, but  established  it  to  be  the  duty  of  all  Christian  mi- 
nisters, to  adorn  their  station  in  Christ's  Church  with  a  ho- 
ly and  unblamable  life ;  exhibiting  all  the  graces  and  vir- 
tues of  that  heavenly  conversation  which  their  religi^  re- 
quires.   Hence  the  duty  of   those  who  live  uncpr  their 
ministry,  to  follow  and  imitate  their  example,  w>n  be  evi- 
dent.   '  /  .     * 
'  The  propriety  of  this  conduct,  both  in  (^istian  minis- 
ters and  people,  appears  from  what  the  A/^stle  hath  said 
in  the  two  verses  immediately  before^rfe  text— -"  Many 
walk,  of  whom  I  have  told  you  oftep^^and  now  again  tell 
you  even  weeping,  that  they  are  tN  enemies  of  the  cross 
of  Christ :  whose  end  is  destruo^on,  whose  God  is  their 
belly  ;  and  whose  glory  is  in  tMr  shame,  who  mind  earth- 
ly things." 

This  declaration  of  the  ApOstle  ought  to  convince  us, 

yoL.  H.  Ti  1 


274  Heaven  the  City  of  Christians. 

that  those  professors  of  Christjanty  who,  instead  of  ex- 
hibiting the  open  practice  of  the  graces  and  virtues  of 
their  holy  religion  in  their  lives,  indulge  themselves  in  vice 
and  immorality,  are  enemies  to  the  religion  they  profess. 
As  much  as  in  them  lieth  they  destroy  the  efficacy  of  the 
redemption  of  Christ :  With  re^jard  to  themselvt^s,  they 
.entirely  defeat  it.  The  design  of  Christ's  redemption  is 
eternaf  salvation ;  but  their  end  will  be  destruction. 

That  we  might  he  at  no  loss  with  respect  to  that  conduct 
which  makes  a  man  the  enemy  of  the  cross  of  Christ,  and 
endeth  in  destruction,  the  Apostle  hath  told  us,  it  is  the 
conduct  of  those  "  whose  God  is  their  belly"— of  those, 
namely,  who  indulge  themselves  in  the  excesses  of  sensual 
living  ;.  whoexert  themselves  to  enjoy  the  pleasures  of  the 
palate;  who  place  their  happiness  in  eating  and  dnnking, 
not  to  satisfy  their  natural  hmiger,  but  to  gratify  the  cra- 
vings of  appetite,  made  capricious  and  humorsome  by  in- 
dulgence. 

If  we  reflect  that  our  religion  requires  abstinence  from 
sensual  pleasure,  the  denial  and  mortification  of  the  appe- 
tites of  the*  body  to  that  degree,  that  the  flesh  being  sub- 
dued to  the  Spirit,  we  may  obey  all  godly  motions  "  in 
righteousness  and  true  holiness  ;'*  we  shall  not  be  surpri- 
zed at  the  heavy  censure  the  Apost*le  hath  cast  on  those  who 
make  the  indulgence  of  the  stomach  the  principal  end  of 
their  living.  "  His  servants  ^  are  to  whom  ye  obey." 
He  Vfho  obeys  the  cravings  of  his  stomach,  and  is  perpetu- 
ally ct.ntriving  ways  and  means  to  gratify  its  desires,  is. 
propcj^iy  Us  servant — all  his  care  is,  how  to  serve  it ;  and 
his  great es*  happiness  arises  from  its  gratification.  Ip 
truth,  it  is  hih  God,  for  it  has  his  affections  and  services,  and 
is  the  soui^ce  ot  his  highest  enjoym.ent. 

Another  reasoi.  which  shows  the  baneful  effects  of  habit- 
ually gratifying  the  -ravings  of  the  stomach  is,  tliat  over- 
feeding, especially  wii'a  rich  and  delicate  food,  increases 
and  inflames  all  the  other  appetites  of  the  body,  and,  in 
proportion,  the  passions  of  Uie  mind.  They  become  more 
unruly,  more  diflficult  to  be  controlled,  and  lead  directly 
to  the  perpetration  of  those  crimes  which  the  Apostle  cen- 


Heaven  lite  Cili/  of  Christians^  21  u 

suies,  when  he  says  of  those  who  live  in  them,  "  whose 
i(lGi  y  is  in  their  shame**— -Shame,  indeed,  to  follow  the 
bent  of  inordinate  affections  into  the  practice  of  wanton- 
ness and  lewdness  :  Still  <ijreater  shame,  to  boast  and  ^lory 
in  them,  as  if  they  were  the  hisjhest  honour  and  perfection 
of  human  nature. 

No  better  conduct,  however,  is  to  be  expected  of  those 
enemies  of  the  cross  of  Christ,  whose  evil  character  the 
apostU^  hath  summed  up,  when  he  said  that  they  "  mind 
earthly  tilings'' — mind  'hem  so  as  to  mind  little  else.  I'he 
enjoyments  and  delights  of  the  present  scene  of  their  be- 
ing, engage  entirely  their  attention  ;  in  them  they  place 
their  happiness  ;  on  them  they  employ  their  pains ;  regard- 
less of  all  the  hopes  and  promises  of  another  life;  as  if, 
like  the  brute  animals,  their  nature  were  capable  of  no 
enjoyment  but  what  springs  from  this  world,  and  is  to  be 
obtained  in  this  life. 

With  far  diflfe rent  sentiments  does  our  holy  religion  in- 
spire all  its  true  votaries.  View  the  patterrf  which  the  ho- 
ly apostle  set  to  the  Philippians  and  to  all  Christians ;  to 
the  imitation  of  which  he  ardently  pressed  them,  when  he 
said,  '"  Brethren,  be  followers  together  of  me;  arid  mark 
themVhich  walk  so,  as  ye  have  us  for  an  en.sarnple.".  The 
example  he  set  in  this  matter  is  described  in  his  Epistle  to 
the  -Corinthians.  (1  Cor.  ix.  27.)  Instead  of  feeding  his 
body  beyond  wh-at  the  necessity  of  nature  required,  he 
kepi  it  under,  and  brought  it  into  subjection,  h^st  if  he  neg- 
lected to  practi?5e  that  abstinence  and  mortiiication  which 
he  preached  to  others,  he  should  become  a  castaivay — a 
reprol>ate  rejected  of  God. 

In  the  text  he  also  proposeth  his  own  example  as  a.  pat- 
tern to  others,  and  describeth  it  as  springing  from  very 
different  principles,  when  compared  to  those  which  govern 
the  conduct  of  men  of  the  world.  "  Our  conversation," 
saith  he,  "  is  in  heaven."  We  pamper  not  the  body,  that 
we  may  enjoy  its  lusts  :  we  make  not  our  belly  our  God  ; 
nor  glory  in  our  shame ;  nor  mind  earthly  things.  So  far 
from  it,  we  are  scarcely  men  of  this  world,  and  live  not 
according  to  the  fashion  of  worldly  maxims. 


276  Heaven  the  City  of  Christians, 

The  Greek  word  v6Xir$vfA.<t,  translated  conversation,  sig- 
riifieg  tlie  government  of  a  city  or  country,  the  adminis- 
tration of  that  government,  a  number  of  people  living  un^ 
der  the  same  laws,  the  rights  and  privileges  of  a  citizen. 

The  meaning  of  the  expression,  "  Our  conversation  is 
in  heaven,"  is,  therefore,  that  the  government  of  "the  com- 
munity to  which  Christians  belong,  and  the  administration 
of  that  government,  are  in  heaven,  not  on  earth — rthat 
they  are  members  of  a  society  which,  though  part  of  it 
be  in  the  world,  is  not  of  the  world,  but  is  taken  out  of  it, 
and,  by  adoption,  made  free  of  the  New  Jerusalem,  the 
city  of  the  great  King,  Jesus  the  Saviour,  the  head  of 
the  Church  which  is  his  kingdom. 

Of  this  kingdoni  Jesus  spake  when,  before  "  Pontius 
Pilate,  he  witnessed  a  good  profession,"  and  said,  **  My 
kingdom  is  not  of  this  world."  Its  polity,  therefore,  and 
the  administration  of  it,  are  from  heaven,  the  residence 
of  its  King.  For  when  he  had  finished  his  ministry  here 
on  earth,  having* made  expiation  for  the  sin  of  the  world 
by  his  death  ;  having  laid  the  foundation  of  his  Church  in 
this  world,  and  committed  the  administration  of  it  to  his 
apostles,  under  the  direction  of  the  Holy  Ghost ;  iiaving, 
triumphed  over  the  devil,  sin,  and  death,  by  his  resurrec- 
tion from  the  grave;  he  ascended  up  on  high  to  take  pos- 
session of  his  kingdom  which  he  had  purchased,  or  earned 
by  his  humiliation  and  sufferings,  and  is  now  "  seated  at 
the  right  hand  of  the  throne  of  God."  Heb.  xii.  2. 

From  this  state  of  exaltation  he  gave  gifts  unto  men, 
(Ps.  Ixviii.  18.  Eph.  iv.  8.)  particularly  the  gift  of  the  Ho- 
ly Ghost,  the  blessed  Spirit  of  God,  whom,  according  to* 
his  own  most  true  promise,  he  sent  from  the  Father  upom 
his  Apostles  and  Church,  to  be  with  them  to  the  end  oi 
the  world,  "  that  tlje  Lord  God  might  dwell  among  them." 
Under  the  direction  of  this  Spirit  is  the  government,  the 
ministry,  the  faith,  doctrines,  discipline,  and  whatever  re- 
lates to  the  Church,  placed.  All  the  offices  in  the  Church 
are  his  various  ministrations  for  the  edification,  the  build- 
ing up,  the  improvement,  the  perfecting  of  •the  Church  in 
faith  and  holiness.    And  through  the  ChuAh,  every  mem- 


Heaven  the  CUy  of  Chrislians»  27'? 

ber  of  it  receives  the  heafenly  influences,  and  lioly  inspi- 
rations of  this  divine  and  life-giving  Spirit. 

Men,  therefore,  are  not  born  members  of  this  Church 
by  their  naturaJ  birth;  but  according  to  the  appointment 
of  him  who  is  its  King  and  Goveriibr,  its  Redeemer  and 
Saviour,  they  who  by  faith  embrace  his  mediation,  are  ta- 
ken out  of  this  world,- because  of  its  enmity  against  God, 
transh^ted  into  his  Church,  and  made  denizens  of  it  by  the 
regeneration  of  baptism  and  the  renewing  of  the  Holy 
Ghost. 

All  our  sentiments  and  expressfons  of  spiritual  and  eter- 
nal things,  being  taken  froiTj  things  natural  and  temporal, 
it  is  highly  prob'^ble  that  SL  Paul  was  led  into  this  manner 
of  representing  rhe  condition  of  Christians,  by  the  prac- 
tice of  the  Roaian  government  under  which  he  lived. 
With  ihem  it  was  common,  in  reward  of  services  perform- 
ed, or  as  an  encouragement  to  the  performance  of  them, 
or  from  mere  good-will,  to  admit,  not  only  particular  per- 
sons to  the  freedom  and  franchises  of  Rome,  but  whole 
cities  in  many  parts  of  their  empire.  All  who  were  after- 
ward born  free  of  such  cities^  were  born  free  also  of  the 
city  of  Rome. 

This  was  the  case  of  St.  Paul.  He  was  born  at  Tarsus, 
a  city  of  Cilicia,  a  free  colony;  that  is,  its  inhabitants 
enjoyed  the  immunities  and  rights  of  citizens  at  Rome; 
and  this  freedom  he  pleaded  on  more  than  one  occasion,  to 
screen  himself  from  such  punishment  as  could  not  be  in- 
flicted legally  on  Roman  freemen. 

Philippi;,  to  the  Christian  inhabitants  of  which  St.  Paul 
wrote  this  Epistle,  had  been  admitted  to  the  same  privile- 
ges. They  would  readily  understand  the  meaning  of  his 
expression,  *' Our  citizenship  is  in  heaven,"  to  be,  that  as 
they  were  citizens  of  heaven,  they  ought  to  attend  to  the 
inteVest,  and  honour,  and  manners  of  that  city  to  which 
they  belonged;  not  to  mind  earthly  things,  because  they 
related  merely  to  this  world,  out  of  which  they  had  be«n 
takeo  by  the  mercy  of  God,  and  translated  into  the  king- 
dom of  his  dear  Son  ;  made  frt*femen  of  Jerusalem,  which 
is  above,  the  city  of  the  living  God.     And  that  as  they 


i 


278  Heaven  the  City  of  Christians. 

had  been  endowed  with  this  exalfed  privilsge,  they,  at  the 
same  time,  became  subjert'to  the  government,  obli<>ed  to 
obey  the  laws,  fulfil  the  duties,  comply  with  the  manners 
and  customs  of  that  society,  and  in  this  world  have  their 
conversation  in  heaven..  For  this  was  the  case  with  all 
those  foreiojners  who  were  admitted  to  the  freedom  of 
Rome.  They  became  possessed  of*  advantages  very. con- 
siderable, and  of 'high  estimation  in  the  world.  But  they 
became  subject  to  the  laws  of  Roiue,  and  it  was  expected 
Ihey  wovdd  fulfil  all  the  duties  those  laws  required. 

The  application  of  this  case  to  Clirislians  in  genoral  is 
T'-^ry  obvious.  By  the  goodness  of  God  they  are  taken 
out  of  this  wicked  world,  and  made  free  citizens  of  the 
iNew  Jerusalem,  the  city  of  the  living  God,  which  hath 
foundations  stable  and  eternal,  and  subject  tonone  of  the 
vicissitudes  of  mortal  things.  In  virtue  of  their  adoption 
into  this  city,  they  claim  many  rights  and  privileges  of 
high  value,  but  which  they  could  .claim  on  no  other  ac- 
count :  Such  are  the  forgiveness  of  sins  and  a  blessed  im- 
mortality after  the  resunection. 

\Yhen  they  became  freemen  of  this  city,  and  entitled 
to  its, privileges  and  blessings,  they  became  also  subject  to 
its  laws  and  government,  and  obliged  to  live  according  to. 
its  customs  and  manners.  They  must  renounce  its  ene- 
mies; they  must  maintain  its  honour;  they  must  consult 
its  peace  ;  they  must  seek  its  prosperity.  At  present  they 
live  in  a  foreign  country,  remote  from  their  city,  and  from 
the  full  enjoyment  of  the  great  blessings  which  they  hope 
assuredly  they  shall  one  day  receive  in  it.  Their,  eyes 
and  heart,  and  every  fVicqlty  of  their  soul  ought  to  be  fix- 
ed where  their  complete  happiness  is  expected.  The 
friendship  of  the  w^orld,  they  know,  is  enmity  with  God, 
the  Sovereign  of  that  holy  city  of  which  they  are  mem- 
bers. They  must  not,  therefore,  hold  alliance  with  it; 
nor  live  by  its  maxims;  nor  adopt  its  principles;  nor  co- 
vet its  riches  ;  nor  seek  its  pleasures ;  but  renouncinoj  its 
pomps  and.  vanities,  its  delusive  hopes  and  vain  enjoy- 
ments, and  keeping  stedfast  to  the  laws  and  manners  of 
that  city  whose  builder  and  maker  is  God,  wait,  in  faith 
and  patience,  for  the  completion  of  all  their  hopes. 


Heaven  the  Oily  of  Christians,  279 

'.riie  laws  of  tliat  city  are  in  full  force  upon  lli^m  in 
their  pil<^rimage  in  this  world,  and  by  them  they  are  re- 
quired to  regulate  their  conduct.  It  is  their  misfortune 
that,  iiKu^nbered  as  they  are  in  this  mortal  life,  with  the 
body  o(  sin  and  dt  ath,  and  exposed  to  the  assaults  of  the 
prince  of  darkness,  they  cannot  always  live  free  from  sin, 
and  in  the  same  purity  with  the  souls  of  their  fellow-citi- 
zens, >vho  have  been  called  already  by  their  King  and  God, 
to  the  participation  of  peace  and  refresiunent  in  J  he  hea- 
venly paradise.  To  aspire  after  as  great  a  degree  of  their 
puriiy  as  human  frailly  will  permit,  is  however  their  duty. 
By  this  resemblance  they  will  become  companions  meet 
for  them,  when  it  shall  please  God  to  call  them  also  out  of 
the  miseries  of  this  .sinful  world,  to  join  their  heavenly 
society. 

This  happiness  we,. as  Christians,  hope  to  enjoy.  We 
should,  therefore,  endeavour  to  fit  ouiselves.  for  it  by  do- 
ing faithfully  ail  those  things  wliich  God  requires  of  us. 
The' prospect  of  the  bliss  we  hope  to  enjoy  in  the  kingdom 
of  Gad,  ought  to  fill  our  hearts  with  love  and  gratitude  to 
him,  and  raise  them  above  all  anxious  desires,  after  .the 
fleeting  happiness  of  this  vain  world. 

This  conduct,  on  our  part,  would  ward  off,  or  greatly 
lighten  the  troubles  of  life.  It  would  moderate  the  vio- 
lence of  passion  and  appetite,  which,  through  their  impetu- 
osity, give  us  so  much  uneasines,  and  involve  us  in  so  ma- 
ny sins.  It  would  reconcile  us  to  the  thoughts  of  our  own 
dissolution,  which  must  ere  long  take  place  ;  but  whether 
it  will  open  to  us  scenes  of  happiness  or  misery,  depends 
on  our  present  conduct.  If  we  preserve  our  right  to  our 
heavenly  inheritance,  by  preserving  that  holy  conversa- 
tion which  God  requires,  happy  shall  we  be  in  death.  It 
will  open  to  us  the  gate  of  paradise,  and  lead  us  to  a  bles- 
sed immortality,  when  the  morning  of  the  resurrection 
shall  wake  us  from  the  sleep  of  the  grave. 

But  if.we  forget  or  neglect  the  holy  city  of  our  God, 
and,  turning  from  the  glories  it  holds  out  to  us,  become  like 
those  of  whom  the  Apostle  speaks,  when  be  says,  "  AVhose 
God  is  their  belly,  whose  glory  is  in  iheir  shame,  who  mind 


280  Heaven  the  City  of  Christians. 

earthly  things  ;"  we  shall  forfeit  our  inheritance,  and,  like 
them,  "  shall  be  punished  with  everlastinor  destruction  from 
the  presence  of  the  Lord,  and  from  the  glory  of  his  power ; 
when  he  shall  come  to  be  glorified  in  his  saints,  and  to  be 
admired  in  all  them  that  believe,  in  that  day."  (2  Thes.  i. 
9,  10.)  For,  from  heaven  "  we  look  for  the  Saviour,  the 
Lord  Jesus  Ciirist." 

In  great  humility  he  once  came  into  the  world  to  redeem 
us  from^ttie  deadly  curse  of  sin,  to  open  to  us  the  gate  of 
everiasii/ig  life,  and  make  us  citizens  of  Jerusalem  which  is 
above,  which  is  free,  and  the  mother  of  us  all.  At  the  end 
of  the  world,  we  believe  he  will  come  again  in  his  glorious 
majesty  to  judge  the  quick  and  the  dead,  and  to  recom- 
pense every  one  with  happiness  or  misery  eternal,  accord- 
ing as  his  life  hath  been. 

At  that  time,  may  we  be  found  of  him  in  peace,  without 
spot  and  blameless,  and  received  to  the  full  enjoyment  of 
the  happiness  of  that  city,  whose  builder  and  maker  is  God. 
So  be  it,  blessed  God,  for  Jesus'  sake,  our  only  Lord  and 
Saviour.    Amen.  : 


DISCOURSE  XXL 

PART  11. 
JESUS  THE  RESURRECTION  AND  THE  LIFE. 


XN  the  former  part  of  this  Discourse,  I  have  explained 
the  first  part  of  the  text,  in  which  St.  Paul  recoriimendeth 
Ins  own  example  to  the  Phillippians,  for  their  imitation  in 
ijae  Christian  life.  My  present  business  is  with  the  second 
part  of  it,  which  hath  been  just  introduced  to  your  notice 
by  observing,  that  the  Saviour,  the  Lord  Jesus  Christ,  once 
came  in  great  humility  to  redeem  us  from  the  curse  of  sin, 
and  to  open  to  us  the  gate  of  eveiiasting  life,  by  making 
us  free  citizens  of  the  heavenly  Jerusalem. 

The  proper  inference  to  be  drawn  from  this  observation 
is,  that  our  conversation  ought  to  correspond  with  these 
exalted  privileges :  because  we  believe  this  same  Lord  Je- 
sus Christ  will  come  again  at  the  end  of  the  world  ;  not  in 
humility  as  a  Redeemer,  but  in  glory  and  majesty,  as  the 
Judge  of  the  living  and  dead  ;  and  that  he  will  then  re- 
compense every  man  according  to  his  deeds. 

This  is  the  Christian's  faith.  Into  it  he  was  baptized, 
when  he  was  admitted  as  a  citizen  of  heaven.  Judge  for 
yourselves,  what  his  life  and  conversation  ought  to  be: 
whether  he  ought  not  to  remember  his  heavenly  inheri- 
tance, and  live  as  the  laws  of  that  holy  place  require  ;  or 
whether  it  would  be  decent  for  him  to  neglect  it,  and  be- 
come the  enemy  of  the  cross  of  Christ,  by  which  he  is  re- 
deemed from  death,  and  hath  those  rich  blessings  made 
over  to  him. 

Judge  also  what  the  magnificent  scene  of  that  tremen- 
dous majesty  must  be,  when  the  Son  of  God  shall  descend 
in  tlie  glory  of  the  Father,  with  all  his  holy  Angels,  to 
reckon  with  the  inhabitants  of  the  eartli :  with  you,  and 

VOL.  IT,  Mm 


282  Jesus  the  Resurrection  and  the  Life. 

me,  and  will)  every  one  who  hath  ever  lived.  Are  you  pre- 
pared to  enter  the  trial  ?  If  not,  bej^of  God  the  grace  of 
repentance,  that,  through  the  blood  of  Jesus,  your  sins  may 
be  passed  over,  by  the  mercy  of  Godi 

To  the  good  and  to  the  evil  the  issue  of  this  judgment 
will  be  very  different.  "  The  wicked  shall  be  turned  into 
hell,  and  all  the  people  who  forget  God  :"  while  the  right- 
eous shall  shine  as  the  sun,  in  the  kingdom  of  their  Father 
for  ever. 

"From  heaven,"  saith  the  Apostle,  "we,"  Christians, 
"  look  for  the  Saviour,  the  Lord  Jesus  Christ ;  who  shall 
change  ou I' vile  body  that  it  may  be  fashioned  like  unto 
his  glorious  body." 

Behold  the  high  reward  proposed  to  the  faithful  Chris- 
tian ;  and  let  it  excite  his  wishes,  and  stimulate  his  endea- 
Tours  to  obtain  it.  Vile  and  worthless  is  the  human  body, 
since  throudi  the  defilement  of  sin  it  was  loaded  with  in- 
firmity  :  through  its  own  frailness  it  drops  into  the  grave 
and  dissolves  in  corruption. 

However  vile  and  worthless  by  nature  the  body  of  (he 
good  Christian  may  be,  it  is  coheir  with  the  soul  of  all  the 
privileges  of  that  heavenly  city,  whose  builder  and  maker 
is  God.  It  is  part  of  that  humanity  which  the  Son  of  God 
took  on  himself,  when  he  came  to  bear  the  sin  of  the  world ; 
and,  through  faith  in  his  blood,  it  is  an  heir  of  all  the  bles- 
sings he*purchased  by  his  death — a  coheir  with  him  of  the 
kingdom  of  heaven.  Hear  what  he  himself  hath  said  * 
"  Tiie  hour  is  coming,  in  the  which  all  that  are  in  the  graves 
•shall  hear  his  voice" — the  voice  of  the  Son  of  God— "  and 
shall  come  forth,  they  that  have  done  good,  unto  the  resur- 
rection of  life  ;  and  ihey  that  have  done  evil,  unto  the  re- 
surrection of  damnation."     John  v.  28, 29. 

. "  They  that  have  done  good"  shall  come  forth  "  unto  the 
resurrection  of  life."  In  conformity  to  this  declaration  of 
his  divine  master,  St.  Paul,  speaking  of  those  who  shall  be 
found  alive  at  the  coming  of  Christ  to  judgment,  hath  said, 
**  We  shall  not  all  sleep,  but  we  shall  all  be  changed  in  a 
moment,  in  the  twinkling  of  an  eye,  at  the  last  trump  ;  for 
the  trumpet  shall  sound,  and  the  dead  shall  be  raised  incor- 
ruptible, and  we  shall  be  changed."     1  Cor.  xv.  51  y  52. 


Jcsu^  the  Resurrection  and  the  Life.  283 

There  shall,  therefore,  be  a  resurrection  of  the  dead, 
ibothof  the  good  and  of  the  evil.'  And  when  this  event 
shall  take  place,  they  who  shall  be  alive  shall  be  changed 
iioni  corruption  to  incdrruption,*  from  mortality  to  an  end- 
less existence.  After  this  scene,*  the  general  judgment 
shall  follow.  The  good  shall  be  separated  from  the  evil. 
They  who  thro'  faith,  and  penitence,  and  good  works,  have 
preserved  their  right  to  the  heavenly  inheritance—rhave  or- 
dered their  conversation  according  to  the  lavvs'and  man- 
ners of  that  city  which  is  above,  of  which  they  were  ad- 
mitted to  be  free  members  by.  holy  baptism,  shall  be  ac- 
cepted by  their  Judge,  and  advanced  to  the  full  enjoyment 
of  those  rights  and  blessings  which  they  can  now  embrace 
only  by  faith  and  hope.  Through  tiie  merit  of  their  Re- 
deemer, they  shall  triumphantly  enter  in  his  train  into  the 
fioly  city,  the  Church  of  the  first-born  in  heaven,  and  live 
with'him  in  glory  and  happiness  for  ever. 

They,  on  the  contrary,  who  have  done  evil — ^have  re- 
nounced their  faith,  have  lost  their  patience,  have  lived  im- 
penitently,  have  neglected  the  good  works  of  their  holy 
religion,  and  have  thereby  forfeited  their  right  to  the  hea- 
venly inhf^ritance,  have  taken  part  with  the  enemies  of  the 
cross  of  Christ,  have  lived  in  the.  lust  and  evil  affections  of 
their  present  nature,  have  minded  only  earthly  things,  and 
have  thereby  forfeited  their  right  to  the  heavenly  inheri- 
tance, shall  then  find  their  end  to  be  destruction  :  they  shall 
be  driven  from  the  presence  of  the  Lord,  to  live  with  a- 
postate  spirits,  whose  part  they  have  chosen,  and  whom 
they  have  served. 

What  change  will  be  made  in  the  bodies  of  the  wicked 
after  the  resurrection,  further  than  that  they  will  be  ren- 
dered immortal,  doth  not  appear.  But  the  bodies  of  those 
Christians  who  have  walked  worthy  of  their  vocation, 
shall  be  changed,  and  fashioned  like  unto  the  glorious 
body  of  Christ ;  because  they  are  members  of  his  body, 
and  animated  by  his  Spirit ;  fellow-heirs  with  him  of  the 
heavenly  inheritance,  and  partakers  of  the  glory  which 
shall  be  revealed  in  that  day.  '' 

"  Flesh  and  blood  cannot  inherit  the  kingdom  of  God : 


284  Jesm  the  .Resurrection  and  the  Life, 

neither  dolb  corrnpiion  inherit  incorruption."  In  its  pre- 
sent state  of  humiliation  and  dishonour,  of  fraill'y  and  ne- 
cessity, of  sin  and  impurity,  of  affliction  and  sorrow,  of 
pain  and  sickness,  of  decay  arid  death,  the  human  body 
is  incapable  of  celestial  happiness.  The  Spirit  of  God, 
with  which  the  Christian  isendued,  can  animate  it  by  faith, 
and  purify  it  by  holiness.  Then,  in  the  day  of  the  resur- 
rection, vvheji  the  almighty  power  of  the  Son  of  God  shall 
bring  the  dead  from  their  graves,  its  vileness  shall  give 
place  to  immortality  and  glory,  in  all  those  "  who  love  his 
appearing."  Though  born  into  this  world  "  in  corrup- 
tion, it  shall  be  raised  in  incorruption  :'*  though  born  "in 
dishonour,  it  shall  be  raised  in  glory:"  though  born  "in 
weakness,  it  shall  be  raised  in  power:"  though  born  "an 
animal  body,  it  shallbe  raised  a  spiritual  body,"  and  be 
exactly  fitted  to  enjoy  the  full  happiness  prepared  for  it  h 
the  city  of  God. 

The  greatness  of  this  change  will  not  exceed  the  belief 
of  the  pious  Christian.  He  knows  the  power  of*  the  per- 
son who  is  lo  effect  it.  "  From  heaven  he  looks  for  the 
Saviour,  the  Lord  Jesus  Christ,  who  shall  change  our  vile 
body — according  to  the  working  whereby  he  is  able  even 
to  subdue  all  things  to  himself."  "  As  the  Father  raiseth 
up  the  dead,  and  quickeneth  them  ;  even  so  the  Son  quick- 
eneth  whom  he  will.  For  as  the  Father  hath  life  in  him- 
self; so  hath  be  given  lo  the  Son  to  have  life  in  himself." 
(John  v.  21,  26.)  And  "  the  hour  is  coming,  in  the  which 
all  .that  are*  in  the  graves  shall  hear  his  voice,  and  shall 
come  forth."  Yerse  28,  29. 

He  who  hath  life  in  himself,  and  power  to  give  life  to 
the  dead,  must  be  the  author  and  fountain  of  life — God 
himself.  He,  tlierefore,  cannot  want  power  to  chans^e 
our  body  from  its  present  vile  state,  and  make  it  what  hiS 
wisdom  sees  best — "  like  unto  his  own  most  glorious  body." 
Through  the  energy  of  his  power  "  he  is  able  even  to  sub- 
due all  things  to  himself." 

The  hope  of  the  Christian,^ierefore,  cannot  fail  him. 
It  rests  on  the  power  of  the  oon  of  God.  We  know  he 
hath  power  to  raise  the  dead  ;  to  change  the  vile  and  cor- 


Jesus  the  Resurrection  and  the  Life,  285 

ruplifele  bodies  of  bis  faithful  servants,. and  fashion  them 
like  unto  hi§  own  most  glorious  body,  making  them  there- 
by capable  of  living  with  him  in  that  glory  to  which  his 
human  nature  is  exalted  in  the  holy  city  of  God  most  high. 
He  hath  promised  .that  he  will  do  so.  His  woixl  is.  truth, 
and  shall  assuredly  be  accomplished. 

Sevtralinferences,  which  will  be  of  service  to  u§  in  the 
Christian  life,  may  .be  drawn  from  what  hath  been  said 
on  this  subject. 

1.  It  shows,  in  a  strong  light,  the  necessity  of  that  holy 
conversation  which  the  gospel  requires.  It  is  the  body 
which,  by  its  lusts  and  appetites,  excites  men  to  mind 
earthly  tljings,  and  gives  them  all  the  excuse  they  have  for 
making  provision  for  the  flesh.  But  this  body,  vile  in  its 
.present  state,  the  slave  of  appetite  and  passion,  is,  with 
the  soul,  the  adopted  citizen  of  heaven:  It  shall  be  raised 
from  death  :  It  shall  be  changed  from  vileness  to  glory  : 
It  shall  be  made  capable  of  happiness  eternal.  We  ought, 
therefore,  to  turn  ourselves  from,  earthly  to  heavenly 
things;  and  live  in  this  woYld  according- to  the  manners  of 
that  city  where  glory  and  happiness  are  provided  for  us. 

2.  The  view  of  the  subject  that  hath  been  before  us, 
show.s  the  folly  and  absurdity  of  gratifying  the  appetites 
of  the  body,  beyond  what  nature  and  necessity  require. 
They  are  not  to  be  with  us  forever;  nor  are  they  to  make 
any  part  of  our  future  happiness.  Immoderately  pursued, 
they  destroy  our  capacity  of  enjoyment  evien  in  this  life; 
and,  at  last,  they  destroy  life  itself.  Besides,  the  indul- 
gence of  them  increases  the  corruption  of  our  nature,  and 
adds  to  the  dregs  and  dross  of  our  vile  body,  all  which 
must  be  refined  and  purified,  or  taken  away,  before  it  can 
be  capable  of  eternal  happiness. 

He,  on  the  contrary,  who  considers  the  lusts  and  gross 
appetites  of  the  body  as  marks  of  its  present  vileness ;  who 
knows  that  they  must  be  totally  abolished  before  he  can 
be  happy  with  God  ;  and,  under  that  impression,  does  his 
utmost  to  resist  and  suppress  them  ;  will  thereby  take  oif 
a  great  part  of  his  present  humiliation  and  vileness. 

3.  The  due  consideration  of  this  subject  will,  by  God's 


286  Jesus  the  Besurrection  and  the  Life, 

grace,  help  us  to  bear,  with  .patience  and  resignation  to 
his  will;  the  wants  and  distresses  of  life  which  arise  from 
the  body.  Sickness,  and  decay,  and  accidents,  are  the 
unavoidable  attendants  of  our  mortal  state.  The  higiiest 
virtue^  the  most  heavenly  disposiiion,. secures  us.  not  a- 
gainst  them.  But  the  faithful  Christian  knows,  and  it  is 
his  joy  to  know,  Ihat'they  can  endure  but  for  a' short  time. 
When  God  shall  call  him  to  rest  in  the  grave,  he  shall  be 
freejd  from  all  the  miseries  of  this  world— he  shall  rest  in 
Jesus  till  the  voice  of  the  Archangel  shall  summon  his  body 
from  death,  to  take  possession  of  the  kingdom  prepared 
for  him  from  the  foundation  of  the  world. 

He  will,  therefore,  bear  with  patience  all  the  evils  of 
life  which  God  sees  best  for  him  to  endure.  A  stranger 
and  pilgrim  on  earth,  he  will  look  to  heaven  as  his  home, 
and  be  content  that  every  thing  in  this  world  should  be 
to  him  as  God  pleases. 

He,  on  the  contrary,  who  looks  to  the  world  for  happi- 
ness, and  expects  his  highest  enjoyments  from  the  gratifi- 
cation of  his  animal  nature,  arms  all  the  accidents,  sicknes- 
ses, and  pains  of  life,  with  double  force  against  himself.  If 
he  succeed  in  his  views,  he  hath  only  the  happiness  of  a 
ferule  animal  to  compensate  his  pains.  If  any.  thing  pre- 
vent the  pleasures  he  seeks,  he  must  be  wretched,  for  he 
hath  no  other  expectation  left.  So  foolish  is  the  man  who 
depends  on  bodily  pleasures,  and  neglects  the  happiness  of 
the  kingdom  of  God. 

.  4.  The  change  of  his  mortal  body-  to  immortality,  for 
which  the  pious  Christian  hopes,  and  which  he  knows  as- 
suredly he  shall  attain  at  the  resurrection  of  the  just,  by 
the  energy  of  the  power  of  Christ,  will  effectually  arm  him 
against  the  terror  of  death,  and  comfort  him  under  the  loss 
of  his  pious  friends  and  connections.  To  these  afflictions 
we  are  ever  exposed,  and  often  feel  their  full  bitterness^ 
Be  it  our  consolation,  that  they  who  die  in  the  Lord  are 
blessed,  because  they  rest  from  their  labours;  because,  be- 
ing delivered  from  the  burden  of  the  flesh,  and  all  the  mi- 
series of  this  sinful  world,  they  are  in  joy  and  felicity  in 
paradise,  wailing  for  their  perfect  consummation  and  bliss. 


Jesus  the  Resurrection  and  the  Life,  287 

both  in  body  and  soul,  in  the  everhisfing  i^lory  of  the  hea- 
venly kingdom  of  God. 

5.  The  piety  of  treating  the  dead  bodies  of  Christians, 
and  even  the  ground  in  which  they  are  laid,  with  reve- 
rence and  respect,  appears  evident  from  this  view  of  the 
subject.  Remarkably  did  this  piety  appear  in  tlie  first- 
Christians.  Devout  men  carried  holy  Stephen  to  his  bu- 
rial, ancl  made  great  lamentation  for  him.  Strong  was  the 
faith,  lively  the  iiope  of  the  first  disciples  of  Jesus.  They 
laid  their  dead  in  the  earth,  and  as  much  as  possible  guard- 
ed them  from. violence:  Knowing  that  the  grave  swallow- 
ed them  not  up  forever,  but  received  theiti  as  a  trust  whicli 
it  would  be  obliged  punctually  to  restore,  when  God  should 
demand  it.  • 

In  this  respect  the  Church  hath  happily  imitated  the  ex- 
ample of  the'  first  Christians.  The  dead  bodies  of  her 
members  are  committed  to  the  ground  with  decent  and  af- 
fecting solemnity.  She  professeth  her  faith  in  the  Sa- 
viour, the  *'  Lord  .Fesus  Christ ;  who  is  the  resurrection  and 
the  life  ;  who  shall  change  our  vile  body  of  earth,  ashes, 
and  dust,  that  it  may  be  like  unto  his  glorious  body,  ac- 
cording to  the  mighty  working  whereby  he  is  able  to  sub- 
due all  things  to  himself."  In  the  fulness. of  her  faith,  she 
givea  thanks  to  God  that  he  hath  been  pleased  to  deliver 
tlie  faithful  departed  "out  of  the  miseries  of  this  sinful, 
world/'  and  prays  for  the  full  accomplisiiment  of  the  king- 
dom of  glory  in  the  world  to  come — that  we  who  yet  sur- 
vive may,  with  all  those  who  are  departed  in  the  "  true  faith 
of  God's  holy  name,  have  our  perfect  consummation  and 
bliss,  both  in  body  and  soul,  in  his  eternal  glory,  through 
Jesus  Christ  our  Lord." 

As  a  mean  to  accomplish  this  end,  she  further  prays  our 
merciful  God,  the  "  Father  of  our  Lord  Jesus  Christ,  to 
raise  us  from*the  death  of  sin  unto  the  life  of  righteous- 
ness, that  when  we  shall  depart  this  life,  we  may  rest  in 
Christ ;  and  at  the  general  resurrection  in  the  last  day,  be 
found  acceptable  in  the  siglit  of  God,  and  recejve  that  bles- 
sing which  his  well-beloved  Son  shall  then  pronounce  to 
all  who  love  and  fear  him;,  Come,  ve  blessed  childi;en  of 


288  Jesus  the  Hesurrectivn  and  the  Life* 

xt\y  Father,  receive  the  kingdom  prepared  for  you  from  the 
bepnmng  of  the  world." 

Be  it,  then,  our  steadfast  care  to  live  as  we  pray ;  to  re- 
strain all  sinful  desires  and  actions;  to  set  our  affections 
on  things  above ;  to  have  regard  to  the  manners  of  that  ho- 
ly society  to  which  we  belong—the  city  of  the  New  Jeru- 
salem— the  Church  of  the  living  God  enrolled  in  heaven. 
By  God's  goodness  we  are  now  members  of  his  militant, 
suffering  Church  here  on  earth.  Our  faith  and  hope  is, 
that  if  we  live  as  that  Church  directs,  and  pass  the  time  of 
our  sojourning  here  in  the  fear  of  God,  we  shall,  when  the 
resurrection  is  past,  be  made  partakers  of  the  glory  and 
blessedness  of  his  Church  triumphant  in  heaven,  through 
the  power  and.merit  of  him  who  is  the  resurrection  and  the 
life,  Jesus  Christ  our  Lord  and  Saviour.    Amen. 


DISCOURSE  XXII 

MERCY  AND  JUDGMENT, 

Rom.  ix,  18. 

Therefore  hath  he  mercy  on  whom  he  will  have  mercy y  and 
whom  he  will  he  hardenelL 


Ti 


HIS  text  being  often  misunderstood,  at  least  misin- 
terpreted, I  have  ttiought  it  best  to  endeavour  to  point  out 
its  sense  and  meaning,  according  to  the-2fJ)oslle's  discourse 
in  which  it  occurs. 

Tlie  instance  of  Pharaoh,  in  this  chapter,  is  introduced 
by  St.  Paul,  to  illustrate  the  justice  of  God  in  rejecting 
the  Jews  from  being  his  covenanted  people,  and  consign- 
ing them  over  to  punishment,  on  account  of  their  impeni-* 
tency  and  hardness  of  heart,  and  calling  in  the  Gentiles 
to  be  heirs  of  the  promises  made  to  Abraham. 

The  Jewish  converts  to  Christianity  strongly  insisted 
that  the  Gentiles  who  embraced  the  faith  of  Christ,  should 
submit  also  to  circumcision  and  the  observance  of  the  law 
of  Moses.  This  they  did  from  the  opinion  of  its  necessity, 
in  order  to  obtain  righleousnesSy  that  is,  justification^  or  the 
remission  of  sins  from  God,  wliich  they  supposed  was  con- 
fined to  the  Mosaic  law.  This,  indeed,  seems  to  have 
been  the  chief  stumbling-block  of  the  Jews,  and  the  prin- 
cipal reason  of  their  generally  rejecting  the  gospel.  How- 
ever willing  they  may  have  been  that  the  Gentile  converts 
should,  as  Christians,  be  admitted  to  equal  privileges  with 
themselves,  they  could  not  bear  that  they  should  be  ex- 
empt from  the  ceremonial  law  which  they  supposed  wa« 

VOL.  li.  N  n 


290  Mercy  and  Judgment,  '   ■ 

necessary  for  them  to  observe,  because  God  had   made  it 
necessary  to  salvation. 

'  Not  only  to  ward  off  the  ill  effects  of  this  opinion,  but 
entirely  to  root  it  out,  seems  to  have  beeft  the  design  of 
St.  Paul,  in  Writing  his  epistle  to  the  Jewish  Christians  at 
Rome.  In  it  he  goes  to  the  bottom  of  the  matter,  and 
endeavours  to  convince  both  Jews  and  Gentiles,  ih^iirigkt- 
eousness,  justificcition,  remission  0/ 5^W5,  that  is,  freedom, 
or  exemption  from  punishment  on  account  of  sin,  could 
not  be  obtained  by  the  Jews  through  the  law  of  Moses, 
because  that  law  denounced  a  curse  against  every  one  who 
continued  not  in  all  things  written  in  it,  to  do  them;  and 
because  they  had  all  been  sinners  against  it,  doing  those 
things  which  it  prohibited,  and  so  were  liable  to  the  curse 
denounced  by  it :  nor  could  the  Gentiles  be  free  from  pu- 
nishment by  the  law,  or  light  of  nature,  under  which  they 
lived ;  because  they  had  broken  it  by  their  idolatry,  and 
other  grievous  crimes  and  immoralities,  and  were,  on  that 
account,  condemned  of  their  own  consciences. 

They  must,  therefore,  both  Jews  and  Gentiles,  embrace 
the  gospel,  become  Christians,  and  rely  on  the  atonement 
and  satisfaction  of  Jesus  Christ  for  the  forgiveness  of  sins. 
And,  having  received  the  gospel  which  promised  forgive- 
•  ness  of  sins  and  eternal  life  through  faith  in  Jesus  Christ, 
the  Gentile  must  not  despise  the  Jew^  on  account  of  his  at- 
tachment to  the  law;  nor  ought  the  Jew  to  require  obe- 
dience from  the  Gentile,  nor  consider  himself  as  obliged 
to  obey  it. 

To  this  account  of  the  method  of  obtaining  remission 
of  sins,  the  Jews  would  object,  that  they  were  Abraham's 
seed,  to  whom  the  promises  of  God  were  made  ;  and  that 
it  was  absurd  to  suppose  that  God  would  exclude  them 
from  the.  blessings  promised— implying  forgiveness  of  sins, 
and  acceptance  with  God,  because  they  were  sinners  ;  and, 
accept  the  converted  Gentiles,  who  were  not  included  in 
the  promises,  to  all  the  blessings  of  them,  though  they 
were  also  sinners  against  God, 

To  pursue  his  argument,  it  became  necessary  for  the 
apostle  to  assert  that  God  had  rejected  the  nation  of  the 


Mercy  and  JudgmtnL  291 

Jews  from  being  any  longer  his  covenanted  people,  on  ac- 
count of  the  hardness  of  their  hearts,  and  untractable  dis- 
position. In  a/iswering  the  objection,  he  assigns  the  rea- 
son of  ti>is  dispensation  of  God. 

The  objection  consists  of  two  parts,  which  he  answers 
distinctly.  He  first  distinguisheth  between  the  seed,  chil- 
dren, posterity  of  Abraham  according  to'lhe  promise,  and 
according  to -the  flesh.  Ishmael  was  Abraham's  first-born 
son  ;  born  after  the  promise  of  Canaan  was  made  to  him, 
and  entered  iqto  the  covenant  of  circumcision  at  its  first 
institution  :  yet  Isaac,  at  that  time  not  born,  inherited  the 
promise;  for  God  said,  "  My  covenant  will  I  establish 
with  Isaac,  whom  Sarah  shall  bear  unto  thee-."  And  that 
the  Jews  might  not  object  to  this  instance,  as  thougli  Ish- 
mael had  oli'ended  God,  and  was  excluded  for  his  wicked- 
ness, St.  Paul  adds  the  further  instance  of  J  apob  and  Esau, 
twin  children  of  Isaac,  and,  consequently,  children  of  the 
same  mother ;  neither  of  whom  could  be  suspected  of  hav- 
ing offended  God,  for  they  were  not  yet  born  into  the 
world,  and  could  have  done  neither  good  nor  evil :  yet 
God  preferred  Jacob  to  be  heir  of  the  promise  before 
Esau.  All  the  natural  children  of  Abraham  were  not, 
therefore,  the  children  to  whom  the  promise  belonged,  for 
they  inherited  it  not. 

As  to  the  children  of  Jacob,  to  whom  the  other  part  of 
the  objection  relates:  To  reject  them,  and  call  in  the  con* 
Terted  Gentiles  to  inherit  the  blessings  which  had  belonged 
to  them,  was,  according  to  the  judgment  of  God,  a  punish- 
ment for  their  infidelity  and  opposition  to  the  strong  and 
clear  evidence  which  had  been  before  them,  both  from 
scripture  and  miracles — that  .Jesus  was  Messiah,  theSon'of 
God.  By  resisting  this  evidence,  and  refusing  to  be  con- 
vinced* by  it,  they  had  rendered  themselves  like  Pharaoh, 
hard  in  heart,  and  obstinate  against  the  truth,  deservedly 
obnoxious  to  puiaishment,  and  incapable  of  being  benefit- 
ed by  the  blessings  promised  to  Abraham.     For, 

By  the  children  of  Abraham  cannot  be  meant  his  natu- 
ral descendants  ;  for  then  Ishmael,  and  Esau,  and  the  chil- 
dren of  Ketura,  would  not  have  been  excluded,  but  the 


.292  Mercy  Qnd  JudgmenL 

children  of  his  faith — ihey  who  believed  and  obeyed  God 
as  he  did.  And  if  the  Gentiles  deserved  this  character, 
through  their  faith  in  Christ,  "who  is  over  all,  God  blessed 
for  ever/'  they  in  truth,  are  Abraham's  seed,  and  the  heirs 
of  the  promises  made  to  him,  which  the  unbelieving  Jews 
now  unjustly  claimed,  and  from  which  they  are  justly  re- 
jected by  the  righteous  judgment  of  God.  . 

With  God  there  can  be  no  unrighteousness;  and  this 
procedure  with  the  Jews,  rejecting  them  for  their  unbelief 
and  impenitency,  was  perfectly  agreeable  to  the  declara- 
tion he  had  formerly  made  to  Moses ;  I  "  will  be  gracious 
to  whom  I  will  be  gracious,  and  will  shew  mercy  on  whom 
I  will  shew  mercy."     (Exod.xxxiii.  19.) 

Let  it  be  remembered,  that  this  declaration  of  God 
was  made  to  Moses  concerning  the  Israelites,  who  had 
fallen  into  idolatry  in  the  matter  of  the  goldea  calf,  and 
had  made  themselves  naked  by  their  sin  ;  that  is,  had  de- 
prived themselves  of  the  divine  presence  and  protection — 
had  broken  and  cancelled  the  covenant  of  their  God,  inso- 
much th?vt  he  threatened  to  consume  them  in  a  moment. 
But,  on  the  intercession  of  Moses,  he  again  took  them  so 
far  into  favour  as  t,o  promise  to  go  with  them,  and  conduct 
them  to  the  land  he  had  given  them.     On  this  occasion  he 

E reclaimed  it  to  be  a  principal  part  of  his  glory  to  distri- 
ute  mercy  and  judgment  to  offenders,  according  to  his 
own  good  pleasure.  No  more,  therefore,  was  done  by 
God  for  the  idolatrous  Gentiles,  in  receiving  them  into  his 
Church,  that  is,  making  them  his  covenanted  people,  upon 
their  conversion  to  Christianity,  than  had  been  formerly 
done  for  the  idolatrous  Jews,  in  taking  them  again  to  be 
Lis^eople,  after  the  sin  of  the  golden  calf. 

The  principle  on  which  this  reasoning  is  founded  could 
jiot  be  controverted  by  the  Jews.  It  was  drawn  ffom  a 
text  of  their  own  Scripture ;  from  the  solemn  declaration 
of  the  Lord  God  of  the  Hebrews  himself^  and  made  on  a 
Tery  solemn  occasion.  The  application,  too,  was  fair  and 
pertinent,  and  fully  justifies  the  Apostle  in  the  inference  he 
draws  from  it :  "  So,  then,  it  is  not  of  him  that  willeth,  nor 
of  him  that  runneth,  but  of  God  that  showeth  mercy;" 


Mercy  and  JudgnienL  293 

ihal  is,  God  preferred  Isaac  to  Tsliraael,  and  Jacob  to  Esau, 
uninfluenced  by  the  earnest  desire  of  Abraham,  who,  in 
requesting  of  God,  "  O  that  Ishmael  might  live  before 
thee,"  willed  {hat  Ishmael  might  be  the  favoured  seed  :  and 
equally  uninfluenced  by  the  runningy  the  hasty  endeavours 
of  Esau  to  procure  the  venison  which  his  father  longed  to 
eat,  that  he  might,  in. blessing,  transmit  to  him  the  promise 
of  God.  But  the  mercy  of  God  showed  to  Isaac  and  to 
Jacob,  in  making  them  heirs  of  the  blessing  promised  to 
Abraham,  was  of  his  own  free  grace,  and  mere  good  will 
towards  them,  just  as  it  pleased  him  who  knoweth  best  on 
whom  to  bestow  his  favours.  *       ^ 

The  Apostle  further  illustrateih  this  matter  by  the  in- 
stance of  Pharaoh,  to  whom  God  tlius  spoke  by  Moses; 
•"  Even  for  this  same  purpose  have  I* raised  thee  up,  thai  I 
might  show^  my  power  in  thee,  and  that  my  name  might  be 
declared  throughout  all  the  earth." 

In  the  observations  on  the  history  of  Pharaoh  it  was 
shown,  that  the  meaning  of  the  expression,  '*  I  have  raised 
thee  up,"  is,  I  have  preserved  thee  under  my  judgments — 
have  kept  thee  alive  and  not  suffered  thee  to  fall  by  them, 
as  thou  hast  deserved;  that  thy  punishment  might  be  the 
more  remarkable,  and  my  name  and  power  might  be  made 
known  to  the  world.  The  Apostle  then  applieth  the  rule 
which  God  had  declared  to  Mgses,  as  being  exemplified  in 
the  case  of  Pharaoh  ;  "  therefore,"  for  this  reason,  in  this 
manner,  *'  hath  he  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth.'* 

•  The  Apostle,  it  is  hue,  varies  the  expression  of  the  lat- 
ter part  of  the  text ;  probably  to  make  it  comport  better 
with  what  is  said  of  God's  hardening  Pharaoh's  heart.  But 
it  hath  been  shown,  that  the  expression  cannot  be  interpre- 
ted to  mean  that  God  infused  hardness  or  obstinacy  into 
his  heart,  or  in  any  way  prevented  his  obeying  him  in  let- 
ting Israel  go  from  his  service,  without  contradicting  the 
whole  tenor  of  the  history.  Besides,  God  repeatedly  de- 
clared to  Moses,  that  Pharaoh  would,  at  last,  let  them  go  ; 
though  not  till  a  mighty  band  and  a  stretehed-out  -arm 
obliged  him  to  comply. 


294  3Iercy  and  JudgfnenL 

That,  on  several  occasion?,  Pharaoh  hardened  his  own 
iieart,  is  parlicularly  asserted.  80  that  the  most  that  can 
be  made  of  God's  hardenino^  his  heart  amounts  to  this  : 

1.  That  God  permitted  the  magicians  to  work  some  mi- 
racles of  the  same  kind  with  those  of  Moses,  and  that,  by 
those  miracles,  Pharaoh's  heart  was  hardened. 

2.  'J'hat,  in  mercy,  God  removed  his  judgments  wlien 
Pharaoh  requested  it ;  and,  by  his  lenity,  Pharaoh's  heart 
was  hardened-  in  obstinacy  :  "  When  Pharaoh  saw  there 
\vas  respite,  he  hardened  his  heart."  Finding  that  Moses 
would  intercede  for  him,  when  any  judgment  pressed  too 
hard  upon  him  to  he  longer  endured  ;  and  that  God  re- 
garded the  intercession  of  Moses,  he  seems  to  have  les^  re- 
garded the  threat  of  the  next  calamity  ;  presuming,  per- 
haps, that  should  it  be  inflicted  on  him,  he  could  prevail' 
with  Moses  to  intercede  for  its  removal. 

Under  the  operation  of  either  of  the  plagues,  had  it  con- 
tinued, Pharaoh  must  have  consented  to  the  departure  of 
the  Israelites,  or  sunk  under  it :  or,  while  the  Egyptians 
v.ere  all  sore  with'  hiles  and  inflammations  ;  or  fixed  in  their 
places  by  thick  darkness,  the  Israelites  might  have  gone 
unmolested  from  Egypt;  none  could  have  followed  them. 
But  then  it  would  not  so  manifestly  have*^appeared,  that 
the  God  of  the  Hebrews  was  superior  to  all  nature  ;  that 
he  commanded  all  its  powers,  and  all  the  elements  of  the 
world;  that  the  issues  of  sickness  and  health,  of  life  and 
death,  were  in  his  hand:  in  short,  that  he  was  God  Almigh- 
ty, the  only  object  of  the  faith  and  worship  of  reasonable 
beings. 

3.  That  when  Pharaoh  had  hardened  his  own  heart  so 
repeatedly  and  desperately  that  he  became  insensible,  or 
incapable  of  the  motions  and  inspirations  of  the  spirit  of 
God,  God  gave  bim  up  to  his  own  devices;  that  is,  left  him 
to  himself;  but  preserved  him  from  immediate  death,  to 
make  him  a  conspicuous  example  of  his  justice — a  monu- 
ment to  the  world  of  his  majesty  and  power. 

What,  then,  we  are  to  understand  by  God's  hardening 
Pharaoh's  heart,  is,  that  when,  by  abusing  the  goodness  and 
lenity  of  God,  Pharaoh  had  hardened  himself  beyond  the 


Mercy  ami  Judgment,  295 

influence  of  God's  gi*ace,'and  mercy,  and  miracles,  God  de- 
termined to  punish  him,  and  destroy  him  from  the  earth^, 
but  yet,  in  a  way,  the  most  conducive  to  hk  own  glory  and 
the  t^ood  of  mankind.        .  . 

In  this  matter  God  acted  neither  capriciously  nor  unjust- 
ly, but  on  an  established  and  fixed  principle — that  "  he  will 
have  mercy  on  whom  he  will  have  mercy,  and  whom  he 
will  he  hardeneth ;"  that  is,  tliat  he  will  extend  mercy  to 
sinners,  or  inflict  punishment  on  them,  as  it  pleaseth  him, 
accoi^ing  to  his  own  goodness,  and  knowledge,  and  wis- 
dom, and  not  according  to  the  passions  and  partialitieg  of 
human  nature. 

On  this  principle  no  injustice  can  be  charged  to  God.  If 
he  forgive  one  sinner  and  punish  another,  it  is  not  from  ca- 
price or  mere  arbilrary  will,  but,  becausie  he  sees  that  truth 
and  Justice  demand  it — his  glory  and  the  good  of  the.  crea- 
tion require  it.  But,  to  make  this  discrimination,  he  hath 
reserved  to  himself,  and  will  suSer  no  being  to  interfere  in 
it ;  nothing  being  adequate  to  it  but  infinite  goodness,  and 
mercy,  and  knowledge,  and  wisdom. 

Nor"  could  the  Jews  justly  object  to  their  being  cast  oti' 
from  being  God's  covenanted  people,  on  this  principle. 
The  lenity  of  God  hardened  Pharaoh's  heart.  Hear  what 
God  saith  to  the  Jews,  by  the  mouth  of  his  Apostle,  in  this 
epistle:  "  Despisestthou  the  riches  of  his  goodnes>s,  and 
forbearance,  and  long-suffering ;  not  knowing  tliat  the 
goodness  of  God  leadeth  thee  to  repentance  ?  But  after  thy  • 
hardness  and  impenitent  heart,  trea?urest  up  unto  thyself 
wrath  against  the  day  of  wrath,  and  revelation  of  the  right- 
eous judgment  of  God,  who  will  render  to  every  man  ac- 
cording to  his  deeds."  Both  Pharaoh  and  the  Jews  abu- 
sed and  despised  the  goodness  of  God,  and  both  s.uffered 
unexampled,  though  merited  destruction. 

When,  indeed,  the  apostle  wrote,  the  judgments  of  God 
had  not  been  fully  inflicted  on  the  nation  of  tiie  Jews : 
They  had  not  completed  the  measure  of  ti»eir  iniquity. 
The  long-suffering  of  God  yet  bore  witli  them  :  but  the 
sentence  of  destruction  had  passed  against  them.  From 
Ihe  mount  of  Olives,  the  meek  and  holy  Jesus,  to  whom 


296  Mercij  and  Judgment. 

all juc]o;meiit  is  committed,  had  beheld  their  city;  and, 
while  the  tears  of  affection  flowed  down  his  cheeks,  pro- 
nounced their  doom  :  "  If  thou,"  Jerusalem,  "  hadst  known, 
even  thou,  at  least  in  this  thy  day,  the  things  which  belono' 
unto  thy  peace !  but  now  they  are  hid  from  thine  eyes." 
(Luke  xix.  42.)  But  Jerusalem  knew  not,  she  considered 
not,  nor  regarded  the  mercifgl  visitation  of  God  by  Jesus, 
Messiah  ;  therefore  was  she  given  up  to  destruction  by 
cruel  enemies.  And  not  many  years  after  the  date  of 
this  epistle,  was  the  sentence  executed  by  the  vindictive 
Romans. 

Nor  could  the  Jews  justly  complain  that  God  had  so 
long  spared  them  when  they  deserved  punishment — re- 
ceived them  often  to  mercy  when  they  merited  to  be  cut 
off  for  their  idolatries  and  wickedness — -and,  at  the  last, 
that  he  should  visit  their  iniquities,  and  the  iniquities  of 
their  forefathers,  so  severely  upon  them,  rejecting  them 
from  the  promises  made  to  Abraham,  and  calling  in  the 
Gentiles  to  supply  their  place  in  his  covenant,  and  giving 
their  city  and  nation  up  to  utter  ruin  and  excision. 

If  God  spared  them  when  they  deserved  punishment ;  if 
he  received  them'  to  mercy  when  they  merited  excision;  it 
only  proves  that  God  is  gracious,  and  merciful,  long-suf- 
fering, and  slow  ib  anger.  If  he  visited  the  iniquities  of 
their  fathers  uppn  them,  it  was  because  they  continued  in, 
and  repeated,  and  would  not  repent  of  those  iniquities. 
As  God  preserved  Pharaoh,  so  he  preserved  them,  till 
their  punisliment  would  most  conduce  to  his  glory,  and 
the  benefit  of  the  rational  world,  by  making  them  aii  il- 
lustrious example  of  his  justice  and  power,  who  would 
not  be  reclaimed  by  his  mercy  and  goodness. 

To  this  principle  the  conduct  of  God  is  referred  in  the 
twenty-second  verse  of  this  chapter:  "  What  if  God,  wil- 
ling to  show  his  wrath,  and  to  make  his  power  known,  en- 
dured, with  much  long-suffering,  the  vessels  of  wrath  fit- 
ted to  destruction  ?" 

The  only  objection  that  could  be  made  to  what  the  apos- 
tle had  said,  that  God  **  will  have  mercy  on  whom  he  will, 
and  whom  he  will  he  hardeneth,"  must  be  drawn  from  the 


Mercy  and  JudgmcnL  297 

absolute  power  and  arbitrary  will  of  God.  IS  God  har- 
dened Pharaoh  and  the  impenitent  Jews,  and  reserved 
them  for  punishment,  why  doth- he  yet  find  fault  with 
them  for  their  disobedience?  They  could  not  resist  his 
will,  nor  prevent  their  being  hardened  if  he  would  harden 
them;  nor,  when  they  were  hardened  by  )iim,  could  they 
repent,  and  become  obedient  to  him. 

The  objection  is  founded  on  false  ground^ — on  a  suppo- 
sition that  God  hardeheth  m,en,  and  maketh  them  sinners, 
and*  then'ftonsigneth  them  to  punishment  from  mere  will 
and  caprice.  But  who  ever  entertained  this  opinion  of 
God  ?  Mercy  and  justice,  goodness  and  truth,  mark  all 
his  dealings  with  men.  "  Is  there  unrighteousness  with 
God?"  Who  can  charge  him  with  injustice,  or  dispute  the 
equity  of  his  ways  ?  Not  his  arbitrary  will,  but  the  ini- 
quity of  sinners,  occasions  the  hardness  of  their  hearts» 
Not  his  good  pleasure,  but  their  impenitency,  consigns 
them  to  punishment.  God  made  all  for  some  use,  to  an- 
swer good  purposes  in  the  creation — some  for  purposes 
moae^honourable  than  others,  yet  all  for  purposes  neces- 
sary and  useful.  A  potter  hath  power  over  his  clay,  to 
make  of  the  same  parcel,  one  vessel  to  an  honourable;, 
and  another  to  a  dishonourable  use;  yet  both  for  uses 
ecpially  necessary.  Or,  if  the  clay  prove  not  good  e- 
nough  to  make  a  vessel  unto  honour,,  he  can  make  a  se- 
cond attempt,  and  form  another  vessel  for  which  the  irra- 
terials  are  more  paoper. 

So  Pharaoh  and  the  obdurate  Jews,  no  longer  answering 
the  purpose  of  God  in  their  creation,  by  showing  his  mer- 
cy and  goodness  by  their  faith  ancToBedience,  became  har- 
dened against  all  the  motions  of  his  spirit,  not  by  the  ar- 
bitrary will  of  God,  but  by  their  own  wicked  perverse- 
ness :  they  were,  therefore,  like  clay  marred  in  the  hand 
of  the  potter,  (Jer.  xviii.  4.)  converted  to  another  use — - 
to  display  to  the  world  the  power,  and  justice,  and  majes- 
ty of  God  Most  High,  in  the  tremendous  judj^ments  which 
he  inflicted  on  them. 

To  make  known  the  wrath  and  power  of  God  against 
impeiiitent  sinners — the  vessels  of  wrath — who,  under  the 

vor.  n.  O  o 


298  Mercy  and  Judgment 

goodness  and  long-suffering  of  God,  have,  by  tbeir  own 
perverseness,  been  fitted  or  made  ready  for  punishment, 
may  be  a  less  honourable  purpose,  than  to  *^  mak^  known 
the  riches  of  his  glory  on  the  vessels  of  mercy,  which  he 
had  afore,"  by  his  holy  spirit,  "  prepared  unto  glory  :" 
but,  considering;  God,  as  he  is  represented  to  us  in  the  ho- 
ly scriptures,  not  only  as  the  Creator,  but  as  the  moral 
Governor  of  the  world,  it  becomes  not  only  useful,  but 
necessary,  that  his  justice,  as  well  'as  mercy,  should  be 
known  unto  men :  otherwise  his  character  as  moi^al  Gover- 
nor must  cease  ;  for  a  Governor  who  is  all  mercy,  and 
cannot  or  will  not  punish  a  delinquent  who  continues  ob- 
stinate in  bis  disobedience,  ought  to  be  called  by  some 
other  name. 

The  great  difficulty  in  this  matter  seems  to  arise  from 
prejudice  and  prepossession  in  favour  of  Calvin's  scheme 
of  predestination  ;  by  which  he  means  a  decree  of  elec- 
tion and  reprobation,  passed  by  God  from  eternity,  re- 
specting the  present  conduct  and  future  state  of  every 
person  born  into  the  world.  Calvin  was  undoubtedly  a 
man  of  abilities,  and  his  whole  conduct  shows  that  he  was 
a  man  of  an  assuming,  intrepid,  and  vindictive  temper. 
He  busied  himself  in  every  thing  which  concerned  the 
reformation,  and  with  every  body  who  had  any  influence 
in  it.  At  last  he  fixed  himself  at  the  head  of  the  Protes- 
tants, and  became  their  Pope.  Little  was.  done;  little 
tVas  taught  but  as  Calvin  liked- and  advised. 

Predestination  had  been  fixed  in  the  church- of  Rome 
by  St.  Austin.  Calvin  made  him  his  master  in  divinity, 
and  carried  his  schetfielto  its  utmost  extent.  Unhappily, 
there  are  fashions  in  divinity  as  well  as  in  philosophy ;  and, 
on  the  authority  of  Calvin,  the  corruption  of  the  Chris- 
tian doctrine  which  the  church  of  Rouie  had  made  in  the 
matter  of  predestination,  l)ecame  fashionable  among  the 
reformers.  All  minds  were  tinctured  with  it;  nor  did  the 
translators  of  the  Bible  into  English  escape  the  infection ; 
but,  under  its  influence,  gave  a  Calvinistic  turn  to  very 
many  expressions  in  it.  These  expressions  are,  indeed, 
oftentimes  softened  or 'corrected  by  the  margin,  which  is 


Mercy  and  Judgment  299 

geneially  the  better  translation.  But  all  our  Bibles  have 
nol  .the  niarginal  readiijg;  nor  will  all  readers'  attend  to 
the  maigin  when  they  have  it.  By  this  mean,  predestina- 
rianism,  haviniij  taken  deep  root,  is  not  likely  to  be  soon, 
or  entirely  rooted  out. 

All  objects  are  said  to  appear  yellow  to  the  jaundiced 
eye.  Pred<  slination  is  to  the  mind  what  the  jaundice  is  to 
the  body.  The  whole  Bible  appears  tinctured  vviih  a  sick- 
ly, yellow  hue,  when  the  predeslinarian  looks  into  it,  espe- 
cially if  he  be  of  a  morose  and  vindictive  temper,  as  most 
commonly  is  th^case.  To  see  God  consigning;  the  greater 
part  of  mankind  to  etemal  miseiy,  in  consequence  of  his 
own  arbitrary  decree,  just' to -show  that  he  can  do  it,  and 
will  do  it — for  the  glory  of  his  justice,  as  they  call  it — seems 
to  be  congenial  and  grateful  to  his  heart :  and,  in  truth,  the 
consequences  of  this  doctrine,  carried  to  its  full  extent, 
however  the  abettors  of  it  may  not  own  or  see  them,  re- 
present Alinighty  God,  the  God  of  goodness  and  love,  to 
whom  be  glory  for  ever,  in  a  more  unamiable  light  than  it 
is  possible  for  human  wit  to  represent  the  devil. 

It  will,  I  trust,  appear  to  every  reasonable  mind,  that 
nothing  said  of  JPharaoh,  or  of  the  impenitent  Jews,  hath 
relation  to  predestination  ;  but,  that  every  thing  which 
happened  ta  them  \^as  the  consequence  of  their  own  wick- 
ed and  obstinate  disposition.  God  indeed  saw  this  dispo- 
sition, and  spoke  of  it,  and  declared  what  its  consequen- 
ces would  be.  But  no  inference  can  be  drawn  from  thence 
in  favour  of  predestination  :  nor  to  justify  those  people 
who,  when  they  live  wickedly,  or  fall  into  particular  sins, 
pretend  that  they  were  predestinated,  or  fore- ordained  to 
do  so — that  they  are  poor  weak  creatures,  and  that  God 
left  ihei  to  themselves,  and  they  could  not  help  it. 

Such  pleas  are  directly  against  established  and  undoubt- 
ed truths;  establisli^d  both  by  the  nature  of  God  and  the 
plain  declarations  of  his  word.  God  delighteth  not  in  the 
destruction  of  a  sinner,  but  rather  that  he  should  be  convert- 
ed and  live.  He  will  not,  therefore,  predestinate  any  per- 
sons to  the  commission  of  sin,  nor  pre-ordain^any  sins  to 
be  committed  by  them :    that  would  be   to  predestinate 


300  Mercy  and  Judgment 

them  to  destruction,  contrary  to  his  own  good  pleasure. 
Again  ;^ 

God  is  not  only  described  as  abounding  in  love  and  good- 
ness to  us,  but  also  as  being  our  only  support  and  strength  ; 
the  author  and  giver  of  all  the  abilities  of  body  and  mind 
which  we  possess;  the  fountain  of  grace  and  goodness  in 
us,  without  whom  we  can  do  nothing  that  is  pleasing  to 
him.  He  will  not,  therefore,  withdraw  from  us  that  grace 
and  strength,  without  which  we  can  do  nothing  that  is 
good  ;  that  holy  spirit,  without  whose  inspiration  we  can- 
not have  a  good  thought,  working  any  goed  design  to  ef- 
fect. To  leave  us  to  ourselves,  would  counteract  the  good- 
ness of  his  intentions,  the  designs  of  his  love  towards  us  ; 
and  would  make  us  as  sure  a  prey  to  the  strength  of  temp- 
tations, as  if  an  eternal  decree  of  reprobation  had  passed 
against  us. 

That  God  leaves  no  man  to  himself,  by  withdrawing  his 
holy  spirit  from  him,  uiiless  the  man  first  leave  God,  by 
sinning  wilfully  and  impenitently  against  him,  till  the  im- 
pressions of  goodness  are  destroyed,  and  his  grace  hath  no 
further  effect  on  him,  is  a  maxim,  I  suppose,  acknowledged 
by  all  sober  divines,  and  ought  to  be  adopted  by  all  Chris- 
tian people.  '  • 

Did  men  look  more  to  the  corruption  of  their  hearts  ;  to 
the  strength  of  the  passions  and  lusts  which  they  inherit 
from  their  fallen  nature;  to  the  force  of  temptations  which 
daily  assault  them ;  to  the  little  care  ihey  take  to  obey 
God  by  doing  his  will ;  to  their  neglect  of  prayer  for  the 
gift  of  the  holy  spirit  ;  to  their  disregard  of  the  public 
worship  and  sacraments  of  the  church,  the  means  and  in- 
struments of  God's  grace  and  blessing;  to  their  utter  con- 
tempt of  Christian  self-denial,  mortification,  and^fasting ; 
to  the  full  scope  they  give  to  all  WOrldly,  selfish,  and  plea- 
surable  desires;  they  would  find  a  mcffet  sure  source  of  alt 
their  wickedness  and  impenitency  :  They  need  not  charge 
them  to  the  all-gracious,  all-righteous  God  of  heaven  and 
earth. 

THE   END 


ITi 


m 


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